
Book ^4^ 

Copyright N^ 



COPfl^lGHT DEPOSm 



THE PRINCIPAL 
CATHOLIC PRACTICES 



I 



THE PRINCIPAL 
CATHOLIC PRACTICES 

A POPULAR EXPLANATION OF THE 
SACRAMENTS AND CATHOLIC DEVOTIONS 



BY 



REV. GEORGE TKSCHMIDT 







New York, Cincinnati, Chicago 

BENZIGER BROTHERS 

PSIKTER9 TO THE I FUBLISHKR8 OF 

HOLT ilPOSTOLIC SEE | BKNZIGEIt*a MAGAZINX 

1920 



• 5t 



ARTHUR J. SCANLAN, S.T.D., 

Censor Lihrarfsm, 



Jmttrimatttr. 

Hh PATRICK J. HAYES, D.D., 

Archbiihop of Ntw York. 



New York, April 22, 1920 



iS)CLA604":!58 

COPTRIOHT, 1920, BT BeXZIOER BrOTHKRS 



NOV 19 1920 



'V\ 









PREFACE 

MY association with converts has taught me 
that they are so much happier in the True 
Faith if they are famihar with the devotions 
and practices that are essentially Catholic. 
Experience has also demonstrated that not a 
few who were born and reared in the Faith 
betray a lack of thorough instruction, or have 
simply forgotten the meanings and purposes 
of many Catholic practices. 

For such readers I have endeavored to 
gather in the following pages the most salient 
features of Catholic life. My aim has been to 
give interesting and profitable reading in plain 
words. And thus I hope that this book will 
find favor with all classes of Catholics. 

In our busy American life we lose so easily 
our hold on the things that are eternal. There 
is, therefore, all the more need that from time 



Preface 

to time we refresh our souls with the contem- 
plation of the service, the wealth of consola- 
tion, and the brilliant hopes for the future 
which are afforded us by the beautiful devo- 
tions and practices of our religion. 

The Author. 



CONTENTS 

CHAPTER PAGE 

I. — The First and Most Necessary 

Sacrament ...... 11 

Private Baptism. Baptism in 
Chm-ch. 

II. — Soldiers of the King . l. .. . 24 
Confirmation. Preparation. 

III. — Groing to Confession .... 82 
Preparation. Contrition. Ac- 
cusation. Scrupulous Con- 
science. 

IV. — ^Attending Mass 44 

A Great Privilege. The Cere- 
monies of the Mass. 

V. — Invited by the King 63 

The Banquet. Private Audi- 
ence. 

VI. — ^A Great Sacrament . . . . 74 

Matrimony a Sacrament. Nup- 
tial Mass. Courtship. Divorce. 



8 Contents 

CHAFIXE PAGE 

VII.— Care of the Sick . ,. - . . 85 
When to Call the Priest. 
In the Sick Room. Extreme 
Unction, Latent Life after 
Sudden Death. 

yill.— The Bridge-Builders . .. . 94 
Preparation for the Priest- 
hood. Minor and Major Or- 
ders. 

IX. — The Sacramentals i. . .. r. 117 
Their Nature. Some Forms. 

X. — The Perennial Bugahoo . i. i. 126 

What an Indulgence is, and 
What it is Not. Various 
Kinds. 

XI. — Spiritual Flowers for the Dead . 136 

Temporal Punishment after 
Death. Prayers for the Dead. 

XIL— Our Mother ...... 144 

Propriety of Devotion to the 
Blessed Virgin. How We 
Honor Her. 



Contents 9 

CHAFTEB PAGE 

XIII. — The Thermometer of Christian- 
ity ....... 153 

Origin of the Rosary. Its Na- 
ture and Beauty. 

XIV.— The Benediction Ineffable . . 168 
The Blessing of Our Eucha- 
ristic Lord of the Tabernacle. 

XV.— The Way of the Cross . . . 175 
Its History. Manner of Ob- 
servance. 

XVI.— A Remedy for a Sick World . 181 
History of the Devotion to the 
Sacred Heart. Manner. Re- 
ward. 



THE PRINCIPAL 
CATHOLIC PRACTICES 

CHAPTER I 

THE FIRST AND MOST NECESSARY SACRAMENT 

Private Baptism. Baptism in Chm^ch 

IF Baptism is the first and most necessary 
sacrament, it follows that no child born of 
Catholic parents should suffer the loss of this 
sacrament on account of the ignorance or in- 
capability of those who either fail to baptize 
it, or attempt to administer the rite invalidly. 
For we must know that a person who departs 
from this hf e unbaptized can never be admitted 
to the glory of heaven. And even though 
these unfortunates are not condemned to hell 
or to other punishment, their loss is irreparable. 

They have lost the vision of God. And even 

11 



12 First and Most Necessary Sacrament 

heaven would be but a poor substitute for com- 
plete happiness without the Beatific Vision. 

It is, therefore, of the utmost importance 
that we exercise great sohcitude to insure the 
eternal happiness of our children through the 
proper administration of Baptism. 

Now, when the child is born in good health 
and there is no immediate danger of death, 
the matter is very simple. We take the child 
to church and have it baptized by the priest. 
However, this is not always possible. Infants 
sometimes die immediately or shortly after 
birth. Others expire during delivery. Here 
we see the advisability of employing a con- 
scientious Catholic physician to assist in par- 
turition. For if there is great danger for the 
life of the child, the physician will probably 
be the least excitable of the attendants and 
can, in a moment, pour the saving water of 
Baptism. But many conscientious Protestant 
physicians have been known always to admin- 
ister Baptism to the children of Cathohc par- 
ents when in danger of death. 



First and Most Necessary Sacrament 13 

Let us now suppose that a case of urgent 
necessity presents itself. An infant, or for 
that matter an adult, is in great danger of 
death, and private Baptism is to be adminis- 
tered. Get some water at once. No need to 
search all over the house for that bottle of holy- 
water; but take any clean water, pour it over 
the head of the person to be baptized, and 
at the same time — i.e., while pouring — say the 
words audibly: "I baptize thee in the name 
of the Father, and of the Son, and of the Holy 
Ghost/' Remember, it will not suffice to 
sprinkle the child with water, or to dip the 
thumb in water and make the sign of the cross 
on the forehead. The water must be poured 
over the head so that it flows, and the formula 
must be pronounced at the same time. 

If the illness of the child thus baptized is but 
temporary and it recovers sufficiently, it should 
be brought to church. Tell the priest of the 
private Baptism and acquaint him with the 
manner in which it was administered. If the 
rite was validly performed, he will not repeat 



14 First and Most Necessary Sacrament 

it, but will add the ceremonies that generally 
accompany the sacrament when administered 
in church. 

When there is no immediate danger for the 
life of the child, and a resident priest is within 
a reasonable distance, it should be brought to 
him for Baptism. Courtesy would suggest 
that we inquire previously as to the time 
that is most suitable and convenient for the 
pastor. ^ 

One of the first things to do is to select good 
practical Catholics as sponsors for the child. 
It is immaterial whether or not the sponsors 
will be able to buy expensive presents for their 
godchild. The important question is. Will 
they, in the event that the child is orphaned, 
be capable of counseling it to a life in con- 
formity with Cathohc belief and practice? 

About ten years ago the writer was called 
upon to baptize a child for which the fond 
parents had secured the services of a Jew as 
sponsor. The man may have been of unim- 
peachable character and in every way a gentle- 



First and Most Necessary Sacrament 15 

man, but he was utterly impossible as a sponsor 
for a Catholic child. 

Having secured the sponsors, a matter of 
relative moment will be the choice of a name. 
Now let us get away from that modern un- 
Catholic practice of inflicting the names of 
stones, flowers, and villains upon defense- 
less children. We certainly have an abun- 
dance of Cathohc names to draw from; and 
in selecting the name of a saint we are placing 
the child under the special protection of a 
friend of God. What better beginning could 
a human being make than to seek the aid of a 
powerful friend of God as a guide on the peril- 
ous journey through life. It used to be that 
you could know that a man was a Catholic by 
hearing his given name. Nowadays you can 
no more recognize his religion by his name than 
you can by the style of collar he wears. What 
can be the purpose in giving the outlandish 
modem names? Are they prettier? Not at 
all. But they are odd, you say, and not so 
common. True, they are odd ; they are so un- 



16 First and Most Necessary Sacrament 

intelligible that they at once fasten upon the 
unfortunate bearer the stigma of oddity and 
lack of intelligence* 

It will no doubt be interesting to know just 
what all the ceremonies mean that are em- 
ployed by the priest in Baptism. First of all, 
you will observe that in the beginning of the 
rite the candidate either remains in the vesti- 
bule or at the rear of the church. This is to 
signify that as yet he is not a Catholic and 
must first be initiated into the society of the 
ChurcL The priest puts the question : "What 
dost thou ask of the Church of God?'' The 
sponsor answers, "Faith." The next question 
is: "What does faith bring thee to?" The 
answer, "Life everlasting." We now have the 
intention of the candidate to receive the sacra- 
ment signified by those who speak in his place. 

The priest proceeds to proclaim the divine 
mandate of love of God and neighbor. He 
then breathes lightly three times over the face 
of the child and charges the evil spirit to leave 
it and give place to the Holy Ghost. 



First and Most Necessary Sacrament 17 

Thereupon he blesses the candidate on the 
forehead and breast that he may in truth be a 
temple of God. Now the salt is blessed, and 
a morsel thereof placed upon the tongue of 
the child with the words: "Receive the salt 
of wisdom; may it render thee favorable for 
life everlasting." This prayer is enlarged 
upon in the oration (prayer) that follows. 

Special attention should be given to the 
solemn words of the exorcism of the next cere- 
mony : " I exorcise thee, unclean spirit, in the 
name of the Father, and of the Son, and of the 
Holy Ghost, that thou leave and depart from 
this servant of God. For, cursed damned one. 
He Himself commands thee who walked the 
seas and held forth His right hand to the sink- 
ing Peter. 

"Therefore, thou cursed devil, know thy 
sentence, and give honor to the true and living 
God, give honor to Jesus Christ His Son, and 
to the Holy Ghost, and depart from this ser- 
vant of God, for God Himself and Our Lord 
Jesus Christ has called him to His holy grace 



18 First and Most Necessary Sacrament 

and blessing and to the fount of Baptism." 
The priest again blesses the child on the 
forehead and, extending his hand over its head, 
invokes the divine benediction. You will now 
observe that he places the end of his stole upon 
the infant, which signifies that the candidate 
is to be admitted into the Church. His words 
are to this effect; namely, "Enter into the 
temple of God that thou mayest have part in 
Christ in life eternal." 

We now accompany the priest and sponsors 
with the candidate to the baptismal font. On 
the way the priest and sponsors, in an audible 
voice, recite the Apostles' Creed and the Our 
Father. Upon arriving near the baptistery 
the priest pronoim^ces the exorcism: ''I exor- 
cise thee, every evil spirit, in the name of the 
Father, omnipotent God, and in the name of 
Jesus Christ His Son and Our Lord and 
Judge, and in the power of the Holy Spirit, 
that thou depart from this creature of God 
whom Our Lord has deigned to call to His 



First and Most Necessary Sacrament 19 

holy temple, that he may become a temple of 
the living God and that the Holy Ghost may 
live in him. Through the same Christ Om* 
Lord, who will come to judge the living and 
the dead and the world by fire. Amen." 

What follows may seem strange to us. We 
see the priest moisten his thumb with spittle 
from his mouth and touch the ears and nos- 
trils of the candidate. Do you remember 
when Our Saviour mixed the spittle of His 
mouth with the dust of the earth, and applied 
the mixture to the ears of one who was deaf 
and dumb? He, in miraculously curing the 
man before Him, pronounced the words: 
"Ephpheta, which is. Be thou opened.'* These 
same words are used by the priest in the cere- 
mony just mentioned. The senses of the can- 
didate should become receptive to the sweetness 
of God's holy religion. 

What follows is the declaration of enmity 
with Satan and his works. The priest asks: 
"Dost thou renounce Satan?" 



20 First and Most Necessary Sacrament 

The sponsors answer: ''I do renounce 
him." 

Q. "And all his works?'* 

A. ''I do renounce them." 

Q. "And all his pomps?" 

A. "I do renounce them." 

Then the priest anoints the infant in the 
form of a cross with the oil of Catechumens 
upon the breast and between the shoulders 
saying: "I mark thee with the oil of salvation 
in Christ Our Lord, that thou mayest have 
life eternal. Amen." 

And now we are brought face to face with 
the reasonableness of demanding practical 
Catholics as sponsors ; for they must make the 
profession of faith in place of the child. The 
following are the questions and answers: 

Q. "Dost thou believe in God the Father 
Almighty, Creator of heaven and earth?" 

A. "I do beheve." 

Q. "Dost thou believe in Jesus Christ, His 
only Son Our Lord, who was born and who 
suffered for us?" 



First and Most Necessary Sacrament 21 

A. "I do believe." 

Q, Dost thou also believe in the Holy Ghost, 
the Holy Catholic Church, the communion of 
saints, the forgiveness of sins, the resurrection 
of the body, and life everlasting?" 

A. "I do believe." 

Q. "Wilt thou be baptizedf' 

A. "I will." 

If the child has been previously baptized in 
private, the sacrament is not repeated. Other- 
wise the child is held over the font and the 
priest pours the baptismal water over its head, 
at the same time saying the words as in private 
Baptism. 

Immediately after baptizing, the priest 
anoints the crown of the head of the infant 
with holy chrism, saying the words: "May 
God Almighty, Father of Our Lord Jesus 
Christ, who has generated thee from water and 
the Holy Ghost, and who has given thee re- 
mission of all thy sins, mark thee with the 
chrism of salvation in the same Christ Jesus 
Our Lord for life everlasting. Amen." 



22 First and Most Necessary Sacrament 

Taking a white linen cloth, which is at hand 
for the purpose, he places it upon the baptized 
child, pronouncing the words: "Receive this 
white garment, which mayest thou carry with- 
out stain before the judgment seat of Our 
Lord Jesus Christ, that thou mayest have hf e 
everlasting. Amen." This garment or linen 
cloth symbolizes the garment of sanctifying 
grace with which the soul of the child has been 
clothed in Baptism. 

Then the priest gives the sponsor a lighted 
candle, charging him as follows: "Receive 
this burning light and keep thy Baptism so as 
to be without blame: observe the command- 
ments of God, that when Our Lord shall come 
to His nuptials, thou mayest meet Him to- 
gether with all the saints in the heavenly court, 
and mayest have eternal life and live forever 
and ever. Amen. Go in peace, and the Lord 
be with thee. Amen." 

In the light of the foregoing, must it not be 
confessed that the Church has surrounded this, 
the first and most important sacrament, with 



First and Most Necessary Sacrament 23 

very beautiful and expressive ceremonies ? In- 
deed, the initiation into no lodge or society- 
can compare with the pregnant ceremonies em- 
ployed by the Church in Baptism. 



CHAPTER II 

SOLDIERS OF THE KING 

Confirmation. Preparation 

WHEN the patient Job declared that "life 
is a battle," his words were not merely 
applicable to the struggle of hmnan beings for 
their daily sustenance. He who had suffered 
as no other from the cunning of the evil spirit 
knew that he spoke of a great warfare that is 
being carried on between the powers of dark- 
ness and the children of Light. 

Ever since that saddest day in the history of 
the world when the first man and woman 
turned away from the sweet joy of God's 
friendship to hearken to the crafty appeal of 
the serpent ever since God Himself declared 
enmity between the Mother of the Redeemer 
and Satan, a bitter war has been waged be- 

24 



Soldiers of the King 25 

tween God's elect and Satan's minions. It 
may be called a war of revenge. But from the 
standpoint of hell it is also a war of conquest. 
Christ, the Son of God, died in order to save 
human beings from eternal perdition. Satan 
has marshaled all his forces to frustrate the 
fruits of Redemption. Foremost in his battle 
array are the countless angels who with him 
plunged down from the celestial heights to 
the newly created hell. But vast numbers of 
human beings also march behind his banner 
and are allied with him in his foul determina- 
tion to vanquish the hosts of Christ. 

It might be interesting to note the weapons 
that are used by these enemies of the human 
race. There is first of all the lie. It was a 
lie that brought about the sin of Eve, a lie so 
cunningly insinuated that this woman of keen 
intellect and wondrous wisdom failed to see its 
sophistry. Now what is the chief weapon of 
Satan's army to-day? Is it not the lie? Is 
it not by crafty deception that men and women 
by the thousands are led to believe that the 



26 Soldiers of the King 

Church of God is a hideous Beast? Is it not 
through Satanic suggestion that human beings 
consider that they serve God and are even god- 
like if they persecute Cathohcs? It is the old 
story over again: "You will be hke unto God 
if you eat of this fruit." 

The lie is the most powerful means of offense 
in the black leader's hand. But he securely 
hides his weapon behind treachery, cunning, 
hate, and bigotry. 

Truly, the army of Christ faces a terrible 
and ruthless foe. There is no quarter to be 
expected from him. Victory, peace, and hap- 
piness can come only by completely crushing 
our adversary. But what are our weapons? 
The truth is our first and greatest weapon. 
It is not an instrimaent that we must hide. 
Rather its blade should be brandished aloft 
so that the sun's rays may be reflected in the 
brightness of its sheen. 

But even as the foe's chief weapon, the lie, 
must be hidden by hatred, bigotry, and hypoc- 
risy, so our main hope of victory, the truth, 



Soldiers of the King 27 

must be raised aloft by prudence, wisdom, 
fortitude, and knowledge. 

The soldier of Christ must, therefore, be 
well accoutred for the battle before he enters 
the ranks of Christian soldiers. In Baptism 
he receives his uniform, the garb of grace ; but 
in Confirmation he is fully equipped for battle. 
Those priceless gifts of the Holy Ghost which 
gave to Peter and the other apostles a won- 
drous coiu-age, which made strong giants of 
cringing cowards, and intellectual marvels of 
ignorant fishermen — ^those same gifts are be- 
stowed upon the yoimg soldier of Christ in 
Confirmation. The Holy Ghost, the all-pow- 
erful Comforter, is the divine power behind 
the sacrament of Confirmation. 

If, then, this sacrament plays so important 
a role in the life of a Christian, it is of para- 
mount importance that a worthy preparation 
precede its reception. 

As was said before. Baptism gives the sol- 
dier his uniform. But no one would think of 
giving weapons to the soldier who lies dead in 



28 Soldiers of the King 

the tomb of mortal sin. Therefore it is neces- 
sary that the candidates for Confirmation be 
in the state of sanctifying grace. The most 
reasonable preparation is confession and holy 
communion. His uniform renovated, and 
nourished with the Food that will sustain him 
in the hardest battle, he is prepared to be in- 
vested with the gifts of the Holy Ghost, with 
Wisdom, Understanding, Counsel, Fortitude, 
Knowledge, Piety, and Fear of the Lord. It 
goes without saying that the proper prepara- 
tion for the sacrament of the Holy Ghost de- 
mands earnest prayer and meditation. 

Thus, when the bishop proceeds to the ad- 
ministration of the sacrament, his first act is 
one of prayer. He extends his hands over 
the persons to be confirmed, and begs the Holy 
Ghost to bestow upon them His sevenfold 
gifts. 

You will now observe that the bishop goes 
to each candidate separately and, laying the 
four fingers of the right hand upon his head, 
uses the thumb to anoint him on the forehead 



Soldiers of the King 29 

with chrism. The sign of the cross on the 
forehead is the badge of the Christian soldier. 
Whilst anointing, the bishop pronounces the 
words: ''I sign thee with the sign of the cross 
and I confirm thee with the chrism of salva- 
tion. In the name of the Father, and of the 
Son, and of the Holy Ghost. Amen." 

Then the bishop gives the candidate a slight 
blow on the cheek, saying: ' 'Peace be with 
thee." In the early Christian ages the kiss of 
peace was given. The slight tap takes the 
place of the kiss ; but it also reminds the soldier 
that he must be prepared to undergo hardships 
for the sake of his Lord and Leader. 

Do you remember reading in the Acts of the 
Apostles (viii. 11-17) that St. Peter and St. 
John went to Samaria to lay their hands upon 
the converted Christians? They as bishops ad- 
ministered the sacrament of Confirmation to 
those who had been baptized. In those days 
the recipients of this sacrament at once gave 
evidence of the graces of the Holy Ghost. 
For they spoke strange languages and per- 



30 Soldiers of the King 

formed many miracles. That was to be ex- 
pected. The Church was soon to spread the 
doctrine of the Redeemer throughout the 
world. Preaching alone would not have ac- 
complished this. It was, therefore, necessary 
for the first teachers to be able to give sub- 
stantial proof of their divine mission. Just 
as you carefully water a plant when it is first 
set out, but when it is firmly rooted allow 
nature to provide, so also God gave the gift 
of tongues and the power to perform miracles 
to the first Christians until the tree of Faith 
had taken strong root in the soil of the earth. 
As our mind turns back to the early Chris- 
tian ages, we are not only amazed at the powers 
granted to the faithful through Confirmation, 
but we also marvel at their courage and forti- 
tude in upholding the Faith. Dehcate maid- 
ens and Uttle boys defy cruel tyrants. Even 
though they see the instruments of torture be- 
fore them, even though they hear the crackling 
of the burning coals that are being prepared 
to roast their tender flesh, even though they 



Soldiers of the King 31 

hear the ominous snarls of the beasts that are 
waiting to devour them — ^they refuse to save 
their lives by denying their Faith, 

If in those days, when the army of Satan 
was so numerous and the soldiers of Christ so 
few, the defenders of the truth manifested such 
dauntless courage and such unshaken loyalty 
to the cross, then we to-day, with our vast ar- 
ray of millions, with the truth as our greatest 
weapon, and strengthened by the gifts of the 
Holy Ghost, should move forward against 
Satan and his minions as a power that knows 
no obstacle, an army marching on to assured 
victory, to glory and eternal triumph. 



CHAPTER III 

GOING TO CONFESSION 

Preparation. Contrition. Accusation. 
Scrupulous Conscience 

1AM going to confession. With what varied 
emotions these words are uttered! To 
some the thought of going to confession is very 
consoling, for it brings with it the definite con- 
viction that they will be purified in the holy sac- 
rament and that God's sweet peace will descend 
upon their hearts. But not a few look for- 
ward to confession as a great trial attended by 
nerve-wrecking worries and fears. 

It is for the purpose of making confession 
easy and consohng to all who read the follow- 
ing pages, that they are written. 

In the first place, a good confession, one 
that eases the conscience, postulates a suitable 

32 



Going to Confession 33 

preparation. It is not a vain and ineffectual 
practice to go to confession. But it is that 
great and momentous undertaking whereby 
the creature, with suppliant knee and contrite 
heart, begs the Creator for forgiveness of the 
sins that condemn him to eternal hell. It is 
that sublime act of divine love wherein the 
almighty God stoops down to His erring sub- 
ject, raises him from his knees, and clasps him 
to His bosom in fatherly forgiveness. Truly, 
then, this sacrament is worthy of most con- 
scientious preparation. 

Because we are dealing directly with God— 
for after all the priest is only God's vicar — 
it is becoming that we seek the aid of the Holy 
Spirit so that we may properly place our cause 
before the Most High. 

We now review our past life since our last 
worthy confession. Some people prefer to 
follow the commandments of God and the 
precepts of the Church in examining their con- 
science. And this is perhaps the easiest 
method. Others, especially those who fre- 



34 Going to Confession 

quently receive the sacrament of Penance, find 
it more convenient to review their daily ac- 
tivities at work, in the home, and in company. 
In examining the conscience, the sins that are 
known to be mortal sins — i.e., transgressions of 
the law of God committed with full knowledge, 
free will, and in an important matter — ^should 
be remembered with numbers and any circum- 
stances that render the sins more grievous. 
Thus, for instance, a sin of impurity committed 
with a relative adds to the crime the guilt of 
incest. 

It is not at all necessary that we consume 
hours in examining our conscience. For the 
person who approaches the sacrament monthly, 
fifteen minutes will prove to be ample time for 
a conscientious examination. 

When you have thoroughly searched your 
soul for the sins that render it displeasing to 
God, you should not at once rush into the con- 
fessional; but you should first make a good 
act of contrition; i.e., an act of deep sorrow 
for your sins, with the firm purpose of amend- 



Going to Confession 35 

ing your life and atoning for wrongs done. 
In the writer's experience as a confessor he 
has observed that great numbers go to the 
confessional without having previously made 
an act of contrition. They seemed to think 
that contrition expressed by them after the 
recital of sins is ample and sufficient for the 
requirements of the sacrament. And indeed 
it would be if we could be certain that what we 
were saying was really an act of contrition, an 
act of sincere sorrow such as is demanded for 
the worthy reception of the sacrament. But, 
have you not often found that after the priest 
had given you a penance, your thoughts were 
chnging to the words of his counsel, or were 
busied with parts of your a-ocusation? How 
could you hope to make a good act of contrition 
under these circumstances? Besides, the time 
between the actual confession of guilt and the 
absolution by the priest is so short that only 
those who frequently make an act of contrition 
will be able to do so in the brief time allotted 
them. Therefore it is urgently advised that 



36 Going to Confession 

we strive to excite a real sorrow for our sins 
before we approach the confessional. 

Theologians distinguish between perfect and 
imperfect contrition. As far as the pain of 
sorrow in our hearts is concerned, it may be 
equally great in either case. But the motive, 
that which makes us feel sorry, is what renders 
the quality of contrition perfect or imperfect. 

Ordinarily we would not feel sorry for our 
sins, for our fallen nature is inclined to sin, 
and actually believes it is acquiring a good by 
sinning. But an act of contrition is not guided 
by any natural motive, but by a supernatural 
one. If that motive is the fear of God's pun- 
ishment, the fear of hell, purgatory, or some 
temporal visitation of the Lord in life, we at 
once see that the motive is selfish. We are not 
so much concerned about God's offended dig- 
nity as about the welfare of our body and soul. 
And because our motive is less noble, our con- 
trition is imperfect. However, such contri- 
tion suffices for the sacrament of Penance. 

But where is the genuine Catholic who is 



Going to Confession 37 

satisfied with imperfect contrition? It should 
be our aim to make our contrition perfect. It 
is made perfect by the motive. We are heart- 
ily sorry for our sins and firmly determined 
not to commit them again, not merely because 
we fear punishment, but because we realize 
that we have been wretchedly ungrateful to a 
merciful and loving Father. Our mind re- 
counts the great manifestations of God's love 
for man. We see again the hardships and 
privations of Bethlehem; our fancy recalls the 
terrible tragedy of Calvary. As we see the 
God-man hanging on the cross, reviled and in- 
«sulted by His tormentors, suffering the most 
excruciating pain, we ask Him, "Why, O God, 
dost Thou endure so much? Couldst Thou not 
descend from the cross and confound Thy ene- 
mies?" And He answers us: "I cannot, for 
a greater power than steel and iron holds me 
fast — it is love." In order to save me from 
everlasting pain in hell my Saviour took upon 
Himself the cruel torture of the passion, and 
that in spite of the fact that He clearly fore- 



38 Going to Confession 

saw my sins and black ingratitude. Can we 
behold this magnanimous love of God for us 
and not be stirred to the very depths of our 
soul? Can we accept this unboimded love and 
not return our affection? In the light of love 
the hideousness and foulness of our sins stand 
out in all their hatefulness. We see the dis- 
gusting ingratitude of our hearts; we deter- 
mine never again to offend our loving God; 
our being is truly filled with love — we have 
perfect contrition. How much the more puri- 
fying and consoling will our confession be if 
we earnestly strive to make an act of perfect 
contrition! 

We then approach the holy tribunal of 
penance to acknowledge our sins. With the 
humble ''Bless me Father, for I have sinned," 
we prostrate ourselves before our confessor 
and sincerely and completely tell the sins as we 
know them, being careful not to exaggerate nor 
minimize their guilt. The willful omission of 
one mortal sin renders our confession incom- 
plete and therefore unworthy. The fear of be- 



Going to Confession 39 

traying the inmost secrets of our heart should 
not influence the integrity of our accusation, 
for we know that the priest is bound by the 
seal of confession, and may not under any cir- 
cumstances whatsoever betray the least of our 
sins. 

Having confessed our sins, we humbly give 
our attention to the counsel of the priest, will- 
ingly accept whatever penance he imposes, and 
when he raises his hand preparing to speak the 
words of omnipotence absolving us from our 
crimes, we may renew our contrition. 

But some one will say: ''That is all very 
weD as far as it goes, but priests are not always 
so kind and fatherly. They are sometimes 
very irascible and find fault with everything, 
so that confession becomes a dreadful ordeal." 

It is true, some priests make confession hard 
for their penitents. This may be due to several 
reasons, chief among which is the fact that 
priests are human beings subject to fatigue 
and the weaknesses of human nature. If one 
or the other penitent finds confession to be a 



40 Going to Confession 

dreadful ordeal, you may be sure that it is no 
sinecure for the priest, who must sit and listen 
to himdreds. And if the priest seems stern 
and exacting, he may only be zealous for your 
soul's welfare, for perhaps he realizes that in- 
dulgence and the utter failure to set you aright 
may be the means of repeated unworthy con- 
fessions and your ultimate damnation. One 
thing is certain, he will do you no bodily harm, 
for a screen separates penitent from confessor. 
If he seems to be unduly exercised over your 
failings, remember that his severity would be 
but mildly comparable to the sternness and 
anger of the just God had you died in the state 
of mortal sin. 

But really there is a class of people for whom 
confession is a great trial, not merely because 
of the sternness of the priest, but also because 
they leave the confessional dissatisfied and 
without that peace of heart that should go with 
a good confession. I refer to those afflicted 
with a scrupulous conscience. The desire to 
avoid everything sinful and to confess all our 



Going to Confession 41 

failings with exactness is not termed scrupu- 
lousness. That is merely conscientiousness. 
But the constant wavering between right and 
wrong; the fear of sinning where others do 
not think of sin; the desire to repeat sins over 
and over again — these are the signs of scrupu- 
lousness. Those who are thus afflicted also 
would like to go from the confessional with 
peace in their hearts and their minds at rest. 
For their benefit the following is written. 

First of all, you must know that scrupulous- 
ness is not a fault ; rather it is a disease ; and in 
many cases is curable. It may be due to dis- 
orders of the nervous system arising from the 
improper functioning of certain organs of the 
body. Realizing that it is a disease of the soul, 
it is your duty to try to cure the malady. Now 
the physician of the soul is the priest. To 
him you must go, and place yourself absolutely 
under his guidance. He will undertake to 
cure you imder one condition; that is, that you 
promise to obey him in all things. If he says 
not more than fifteen minutes are to be con- 



42 Going to Confession 

sumed in examining your conscience, you must 
obey. If he tells you not to repeat your for- 
mer confessions or sins of your past life, you 
must not attempt to do so. If you have dis- 
obeyed him, do not go to some strange priest 
to conceal your disobedience; but go to your 
regular confessor, admit your fault, and renew 
your promise of obedience. 

But why this absolute obedience to the con- 
fessor, even when he tells us to do that which 
apparently seems to be a carelessness in mak- 
ing our confession? First, because the scrupu- 
lous person has not a reliable conscience, and 
you may be sure that the priest, who is emi- 
nently qualified to direct him, will not sug- 
gest anything that militates against true con- 
scientiousness. Secondly, common sense tells 
us that we cannot expect a cure if we act con- 
trary to the directions of our physician. The 
priests of the Church have had much experi- 
ence with scrupulous penitents; they have 
studied the disease, and know the most reliable 
remedies. 



Going to Confession 43 

But the scrupulous person himself can aid 
materially in bringing about a rapid cure. He 
should not shun company, but should seek out 
the society of good people and mingle freely 
with them. He should have plenty of exercise 
in the open air. Cold sponge-baths and elec- 
trical massages are also of great value in re- 
storing a healthy condition to the body, which 
makes for a healthy mind. 

Above all, do not despair. Rather accept 
your cross willingly from the hand of God in 
atonement for the sins of your past life. Pray 
daily that God may grant you the grace to 
bear your cross and eventually be relieved of 
it. 

Following this advice most scrupulous peni- 
tents will live to see the day when for them, 
too, confession will be a great gift of God and 
the instrument of sweet consolation and peace 
of heart. 



CHAPTER IV 

ATTENDING MASS 

A Great Privilege. The Ceremonies of 

the Mass 

WHEN on that memorable first Good Fri- 
day the sacrifice of the new Law was 
offered on the cross, the veil of the temple at Je- 
rusalem was rent, signifying the passing of the 
Old Testament with its numerous bloody and 
unbloody sacrifices. Henceforth from the ris- 
ing of the sun unto the setting thereof a clean 
oblation was to be offered to the name of God. 
The sacrifice of the Mass, the renewal of the 
sacrifice of Our Saviour on the Cross, is daily 
offered in thousands of churches and in every 
land of the globe. Whether the scene be a 
wretched hut erected of clay and rushes or that 
magnificent pile of stone and marble, St. 

44 



Attending Mass 45 

Peter's at Rome, the sublime act of worship is 
everywhere the same. At St. Peter's, where 
Mass is celebrated amid the glow of many 
burning candles, surrounded by the master- 
pieces of the world's greatest artists, enhanced 
by the historic relics that lend added distinc- 
tion to the superb basilica — ^the reverence and 
fervor of the faithful is no greater than in the 
little mission shack where the priest has erected 
a temporary altar of rough boards, where but 
two candles burn and bare walls loudly pro- 
claim the little congregation's poverty. It is 
not the external magnificence and splendor 
that attracts the people. It is the Holy Sacri- 
fice itself. 

Our imagination may soar to lofty regions 
in search of the sublime and majestic, but it 
cannot picture to us anything more noble than 
the sacrifice of the Mass. Poor hmnan beings 
who boast of no more honorable ancestry than 
the dust of the street kneel down in humble 
adoration, whether it be in St. Peter's at Rome 
or in the poor country church, and upon the 



46 Attending Mass 

altar God is offering Himself! God, omni- 
potent Creator of the universe, Maker of the 
angels and of men, God magnificent, Source of 
all beauty and joy, offers Himself as sacrificial 
victim for the poor mortals surrounding the 
altar! Sublime? It beggars description. 
Wonderful? The most astounding miracle of 
all times. 

And mark well, we are not compelled to 
stand at a great distance with separating walls 
to bar us from actual participation in this great 
mystery. The poorest of us may confidently 
prostrate himself before the altar. Oh, what a 
glorious privilege it is to be allowed to attend 
Mass, to come so close to that sacred spot where 
invisible angels adore their Lord and God! 
Nay, more, the sacrifice offered is for us, and 
we directly participate in its bountiful fruits. 
A world was redeemed by the sacrifice of the 
cross, and great merit was stored up in the 
spiritual treasury of the Church. Every re- 
newal of that sacrifice pours forth upon the 
world countless blessings and favors of God. 



Attending Mass 47 

These are in particular showered upon the 
priest, those for whom the Mass is said, and 
those who attend devoutly. Was there ever so 
blessed a privilege as that extended to the 
humblest Cathohc? 

Because of the grandeur and lofty signi- 
ficance of the sacred rite, a certain etiquette is 
asked of Cathohcs which is not demanded of 
the worshipers in non-Catholic churches. 

As we enter a Catholic church we bend the 
knee in adoration of Him who unceasingly 
dwells in the tabernacle. Our conversation is 
limited to the absolutely necessary. We real- 
ize that we are in the court of the King, and 
that here is no place for levity. 

When the priest, garbed in the vestments 
prescribed by the Church, enters the sanctuary 
and ascends the altar to begin the exalted act 
of worship, we strive to imite our intention with 
his ; namely, to renew the sacrifice of the cross. 

For those thoroughly instructed in the mean- 
ing of the various parts of the Mass, no prayer- 
book would be needed. If they were sincere 



48 Attending Mass 

in their endeavor to partake in the great sacri- 
fice, their hearts would send forth endless 
aspirations and pious thoughts to make the 
Mass most fruitful for them. But in view 
of the frailty of human nature, it is well to have 
a prayer-book at hand. Thank God, there is 
no dearth of good books of devotion. Father 
Lasance has compiled a number of very help- 
ful books dealing with the profound mystery 
of the Holy Eucharist. Then there is "The 
New Missal for Every Day" intended for all 
who would like to follow the Sacred Rites as 
it were step by step, and word by word and 
which can be obtained from any Catholic book- 
seller. 

Let us now briefly accompany the actions of 
the priest through the Mass. I say briefly, for 
it will be apparent that in a book of this kind 
it would be impossible to give a thorough ex- 
planation of the Mass. 

After the celebrant has opened the Missal 
he descends to the foot of the altar. With eyes 
cast down in humble recognition of his un- 



Attending Mass 49 

worthiness to look up to heaven, he begs God 
to purify his heart and make him worthy to 
enter the Holy of Holies. And with head 
bowed in deep contrition he confesses his guilt 
in the Confiteor. 

From the preparation at the foot of the 
altar he arises with unbounded trust in the 
mercy of God, ascends the altar steps, and 
stoops to kiss the center of the altar table. 
This first kissing of the altar is intended in an 
especial manner as a veneration of the relics 
of saints. For we must know that in every 
altar upon which the holy sacrifice of the Mass 
is offered, there is an altar stone in which relics 
of martyrs and saints are enclosed. 

Proceeding to the right of the altar and mak- 
ing the sign of the cross, the priest begins the 
Introit (Entrance) of the Mass. Now the 
Introit, Epistle, and Gospel are not always 
the same. They are variable according to the 
nature of the day in the Church calendar. 
Nor are these first prayers and readings from 
the Bible to be taken as an integral part of 



50 Attending Mass 

the sacrifice. Rather their purpose is by sug- 
gesting pious thoughts and wholesome aspira- 
tions to prepare the priest and the faithful 
for the tremendous mystery that is to follow. 

The Kyrie Eleison and Christe Eleison that 
follow immediately after the Introit are Greek 
words, and signify "Lord, have mercy on us; 
Christ, have mercy on us." 

The Gloria in excelsis Deo et in terra pax 
hominibus honae voluntatis is the angelic hymn 
which in part was given us by the angels an- 
nouncing the happy tidings of the birth of the 
Saviour. It has been added to by the Fathers 
of the Church, and to-day is a magnificent 
hymn of praise to the Three Persons of the 
Blessed Trinity. 

After the Gloria — or, if it is omitted, after 
the Kyrie — the priest proceeds to the right of 
the altar to say the oration (prayer) of the day. 
Sometimes two, three, and five orations are said 
accordingly as the liturgy calls for a feast of 
greater or lesser degree. These orations are 
called Collects^ from an old custom of collect- 



Attending Mass 51 

ing the people before proceeding to the station 
where the Mass was to be said. They contain 
petitions to God for the faithful through thts 
intercession of the saint whose feast is cele- 
brated; or, if it be a feast in honor of any of 
the three Divine Persons, His power is in- 
voked. 

Then follows the Epistle on the same side 
of the altar and the Gospel on the left side. 
These are extracts from the Bible. The for- 
mer being usually parts of letters of the apos- 
tles or selections from the prophets; the latter 
are episodes from the narrations of the Gospel- 
writers, or evangehsts. 

On certain days the Gospel is followed by 
the Credo. The Credo is our profession of 
faith; for in concise and pregnant phrasing it 
contains all the truths of our religion. There 
are many symbols of faith, and all are built 
upon the first, the Apostles' Creed. The one 
used in the liturgy of the Mass is called the 
Nicene Creed, because the definition of the 
Council of Nice (325) concerning the divinity 



52 Attending Mass 

of Christ is given therein ahnost word for word. 
This profession of faith occupies a most logical 
position in the Mass, For in the Gospel we 
hear the Word of God, which demands faith 
from us. Our Credo is therefore an echo to 
the call of G<>d. 

We now approach the real sacrificial action. 
Priest and people have been well prepared by 
the foregoing; and with holy thoughts in their 
hearts they may now approach the great mys- 
tery. Since the Mass is not only an offering 
and consecration, but also the consumption of 
the Sacrificial Victim, the Mass easily divides 
itself into three main parts : 

1. The Offertory, 

2. The Consecration, 

3. The Communion. 

1. The Offertory. After reciting the anti- 
phon of the Offertory the priest uncovers the 
chalice, and first offers the host of bread and 
then the chalice with wine. It has always been 
customary for the faithful to make some off er- 



Attending Mass 53 

ing at this time. Originally they brought 
bread and wine, from which the priest selected 
the materials for the sacrifice. Our custom of 
taking up the collection at the time of the Offer- 
tory is but a reminder of ancient usage. 

Concerning the nature of the bread and wine 
offered, we cannot here go into a lengthy ex- 
planation. Suffice it to say that the bread 
must be unleavened and made of pure wheat- 
flour. (In the Greek rite, leavened bread is 
permitted.) The wine must be the pure juice 
of the grape, and must be beyond the stage of 
fermentation. 

Holding up the patena with the host, and for 
a moment raising his eyes heavenward, the 
priest implores the almighty God to accept this 
oblation, which he, unworthy though he be, 
offers in propitiation for his own sins, for the 
transgressions of the faithful who are present, 
and for all members of the Church living and 
dead. 

We see him next at the right side of the altar, 
where he pours wine and a little water into the 



54 Attending Mass 

chalice. The mixture of water and wine sym- 
bohzes the two natures in Christ. Returning 
to the center of the altar, the priest raises the 
chalice with wine, saying the words: "We 
offer Thee, O Lord, the chalice of salvation, 
while we earnestly beg Thy mercy that it may 
ascend to the face of Thy Majesty with the 
odor of sweetness unto our salvation and that 
of the whole world." And bowing pro- 
foundly with folded hands resting upon the 
altar he humbly offers himself and the faith- 
ful to God in order that the sacrifice may be 
pleasing to the Lord, 

The priest goes to the right of the altar 
where the ceremonial of washing the hands is 
performed. This again reminds the priest 
that the greatest purity of heart is demanded 
of him. Returning again to the center of the 
altar, he bows in prayer for a moment, and 
turning toward the congregation exhorts all 
to pray: ''Orate, Fratres'' — "Pray, Breth- 
ren." The servers at the altar respond in the 
name of the people, begging the Almighty to 



Attending Mass 55 

deign to accept the priest's sacrifice for the 
glory of God and for the welfare of the whole 
Church. 

The oration called the Secret (because said 
in a low tone) is said, and we come to the di- 
rect preparation for the solemn and ineffable 
act of consecration. 

2. The Consecration. The sacred rite thus 
far was replete with beauty and significance; 
but now we stand on the threshold of the tre- 
mendous action that brings the Son of God 
upon the altar with flesh and blood, with hu- 
manity and divinity. 

We read in Holy Scripture that Our Lord 
thanked God before consecrating the bread and 
wine. In like manner the priest sings the 
Preface, the wonderful hymn of thanksgiving. 
It has been said by some great musician that 
the Preface of the Mass is the most beautiful 
piece of music that ever was written. Certain 
it is that the words of the Preface are replete 
with lofty and holy thoughts. This noble 
hymn of praise concludes with the ''Sanctus, 



56 Attending Mass 

SanctuSj Sanctus Dominns Deus Sahaoth'^ — 
"Holy, Holy, Holy Lord God of hosts." 

After the joyous Hosanna has subsided, a 
solemn silence sets in — we have come to the 
Canon of the Mass. The Canon signifies the 
unalterable rule by which the sacred rite of 
consecration must be undertaken. The sub- 
dued tone of voice used by the priest indicates 
that this is the act of the celebrant alone. The 
prayers said are at times petitions to God for 
His blessing and for the great miracle of trans- 
substantiation ; then again they are pleas that 
the sacred rite may be fruitful for the living 
and the dead. 

After the priest has said the third oration of 
the Canon, he proceeds to the act of consecra- 
tion. Let us hear the beautiful prayer that 
precedes the act: ''We beg Thee, O God, to 
deign to make this offering blessed in all things, 
true to precept and acceptable so that it may 
become the body and blood of Thy most be- 
loved Son, Our Lord Jesus Christ." 

The celebrant then takes the host of bread in 



Attending Mass 57 

his hands, blesses it and bows over it, saying 
the words of Christ: ^^Hoc est enim Corpus 
meum/'—"YoT this is My body." Oh, God, 
how unfathomable are Thy mysteries! A 
priest of human clay, by the power bestowed 
upon him in ordination, changes bread into the 
living body of the Son of God! He bends his 
knee in adoration and raises the Sacred Host 
to be adored by the people, and laying it upon 
the linen corporal again adores. 

Taking the chalice, he blesses it and says the 
second part of the act of Consecration: ''Hie 
est enim Caliao Sanguinis mei, novi et aeterni 
testamenti, mysterium fidei, qui pro vobis et 
pro multis effundetur in remissionem pecca- 
torum/^ 'Tor this is the chahce of My blood, 
of the new and eternal testament, the mystery 
of faith, which will be shed for you and for 
many for the remission of sins." 

The invisible angels who fill the sanctuary 
prostrate themselves before the altar in adora- 
tion of the King of kings who reigns in their 
midst. 



58 Attending Mass 

The prayers that immediately follow the 
Consecration are prayers of oblation, offering 
to God the magnificent Sacrificial Victim. 
The essence of the sacrifice is completed. But 
even as the preparation for the great act was 
rich in spiritual treasures, so the Church leads 
the Mass to its conclusion by weaving a gar- 
land of most beautiful ceremonies to crown the 
Spotless Lamb. 

Before the Consecration the priest had 
prayed in a special memento for the living. 
Shortly after the action we find him again 
bowed in prayer with hands folded at his 
breast. He is begging God to make the 
souls of the faithful departed partakers of 
the fruits of the sacrifice. And again as he 
strikes his breast and audibly says ''Nobis 
quoque peccatorihus*' he pleads for the liv- 
ing. A short oration closes the Canon and we 
proceed to the preparation for Communion. 

3. The Communion. The Holy Eucharist 
is essentially a sacrifice that is to be eaten. 
And thus the third principal part of the Mass 



Attending Mass 59 

is the Communion. What better preparation 
could we have for this feast of love than the 
prayer which Our Lord taught us? And thus 
we find the priest saying the Pater Noster, 
the Our Father. 

Shortly after the recital of the Lord's Prayer 
we see the priest taking the Sacred Host and 
breaking it into three parts the smallest of 
which is put into the chalice containing the 
Most Precious Blood. This little liturgical 
act signifies and symbolizes the destruction of 
the Lamb which was tortured and crushed on 
Calvary. 

From now on the preparation for the Com- 
munion is essentially a cry for peace. Thrice 
the priest says the Agnus Dei — ''Lamb of 
Godj who takest away the sins of the world." 
Twice he concludes the invocation with "Have 
mercy on us"; but the third time we hear 
"Grant us peace." The Holy Eucharist is 
preeminently the sacrament of peace. It 
brings peace; but also demands peace among 
the faithful if they would receive it worthily. 



60 Attending Mass 

The three succeeding orations said by the 
priest, as he humbly bows over the Sacred 
Species, are his direct preparation for holy 
communion. Even at this solemn moment he 
begs God that the sacrament which he is about 
to receive may not be to his eternal damnation. 
We see here with what care and devotion we 
must prepare for the entrance of the Lord God 
into our hearts. 

After the Sacred Host and the Precious 
Blood have been consumed, the third principal 
part of the Mass is completed. The priest is 
purifying his hands and the chahce with water 
and wine. Again he goes to the right of the 
altar, where the Communion antiphon is said 
and subsequently the oration, which is similar 
in construction to the first oration of the Mass. 

Returning to the middle of the altar, and 
after announcing to the congregation that the 
Mass is finished — ''Ite, Missa esf — he prays 
God to accept the sacrifice just offered; and 
turns to bless the people. The very last ac- 
tion in the Mass is the reading of the Gospel, 



Attending Mass 61 

usually a selection from the first chapter of St. 
John proclaiming the divinity of Christ. 

During the Mass you will observe that the 
priest frequently turns to the congregation 
with the words: ''Dominus vohiscuin' — 
''The Lord be with you" ; the servers answering 
in the name of the faithful: ^'Et cum spiritu 
tuo^' — *'And with thy spirit." It is this oft- 
repeated greeting and response that binds the 
priest and people together in the offering of 
the sacrifice. 

In the light of this brief explanation of the 
great mystery, can we wonder that the sacri- 
fice of the Mass is the main doctrine of Chris- 
tian worship? And can we be amazed that a 
reverential silence and great devotion is de- 
manded of the faithful? Deprive us of the 
Holy Sacrifice, and you take away the life- 
blood of our religion; forbid its celebration, 
and priests will risk their lives to offer it as 
they have done many times in the years of per- 
secution. For the sacrifice of the Mass is the 
most glorious boon that God has bestowed 



62 Attending Mass 

upon the human race ; it is the one great means 
of holding back the avenging hand of God 
when individuals and nations ruthlessly tram- 
ple upon His commandments. For in this 
sacrifice, from sunrise to sunset, day after day 
the Son of God is pleading with the Father 
for human beings. 



CHAPTER V 

INVITED BY THE KING 

The Banquet. Private Audience 

I. The Banquet. 

THE foregoing chapter will have established 
the fact that the Holy Eucharist is, with- 
out a doubt, the greatest blessing the world 
enjoys. And as was stated before, it is pre- 
eminently destined to be a food. 

Men and women gather at banquets to be en- 
tertained and to parade their fineries. Only 
those with means can attend the banquets of 
the world. And their purpose is not so much 
the nourishing of the body as the launching of 
some pet scheme before the assembled guests, 
or the celebration of some event. But the 
Holy Eucharist is a banquet to which we are 
invited by the King. We are to partake of 



64 Invited hy the King 

this food solely to nourish the soul and become 
more intimately united with the King Him- 
self. Well might this food be called the 
''Bread of Angels." It is more than that. It 
is the food that makes us like unto God. How 
gracious is the King who invites us! Not 
merely once in a great while may we come 
to the feast, but every day, and that upon His 
express wish and desire. 

However, we must be properly garbed for 
the Banquet. It is not sufficient that the 
clothing of the body be properly arranged and 
as clean as circumstances will allow; but the 
soul must wear the garment which the poorest 
of us can afford, the magnificent vesture of 
Sanctifying Grace. 

With regard to the preparation of the body, 
it is asked of us to refrain from eating and 
drinking from midnight before the day of re- 
ceiving holy communion. It would naturally 
be expected that we appear at the Banquet 
suitably clothed. Not that the poor are barred 
— by no means. But even the poor may be 



Invited by the King 65 

clean and tidy. Yes, even though we are in 
rags and covered with dirt, Our Saviour does 
not refuse to come to us as food for our souls. 
Indeed, I feel safe to say that the King would 
much rather enter the heart of the leper or 
the tramp than be compelled to take up His 
dwelling in those creatures of His who defile 
the temple of God by their immodest apparel. 
Can those girls and women be possessed of 
faith who approach the Holy Table insuffi- 
ciently and immodestly clothed? Can they be 
welcome guests of the King who by their crim- 
inal exposure of their bodies entice the lustful 
looks of others and thus occasion sin? A hun- 
dred, yes a thousand times better that they 
would come in ragged and soiled clothing than 
that they appear in a garb that tends to frus- 
trate the very purpose of holy communion, 
the sanctification of the soul. There is no ex- 
cuse for the wickedness. It will not suffice to 
say: "We must follow the styles, and that is 
what the styles call for." They must not; and 
as Catholic girls and women they should not 



66 Invited by the King 

follow a style that has been designed by the 
tools of the archenemy of society. 

The proper preparation for the r.eception of 
this great sacrament further demands that the 
soul be clothed with grace. Hence the neces- 
sity of going to confession before holy com- 
munion if we should be in the state of mortal 
sin. After confession we should strive to keep 
our hearts unstained and even free from venial 
sin. However, venial sins that may have been 
committed should not restrain us from fre- 
quently approaching the Banquet Table. 

It is understood that we prepare ourselves 
further by prayer, by acts of faith, hope, love, 
and desire. It must also be taken for granted 
that we approach this great sacrament with 
sincere reverence and devotion. 

Sometimes we fail to experience the joy and 
happiness which rightfully should be ours after 
receiving holy communion. This may be due 
to a temporal indisposition of the body. But 
is it not possible that we do not receive the 
Blessed Sacrament with sufficient faith and de- 



Invited by the King 67 

sire? We may not be able to experience the 
great longing of a St. Philip Xeri or a St. 
Gertrude for the Holy Eucharist; but we can, 
at least, be rewarded with singular peace and 
happiness if we devoutly prepare for holy com- 
munion. 

But even though the effects of our spiritual 
noiu'ishment are not immediately apparent, 
God is working unmistakably in our souls. 
Have you not been amazed at the marvelous 
bravery and incredible courage of the little 
boys and maidens of early Christian times who 
fearlessly faced the torments that they were 
subjected to? What was it that gave them 
such superhuman courage? It was the Bread 
of Angels that had nourished their souls. 

And, in a world full of vice and immorality, 
what is the secret reason that so many men and 
women inhabiting the monasteries and convents 
are able to preserve their hearts in virginal 
pm-ity? It is imdoubtedly the Food that 
daily nourishes their souls, that strengthens 
their wills, weakens their evil inclinations and 



68 Invited by the King 

envelops their souls in such protecting grace 
that the powers of hell are helpless in their 
endeavor to smirch them. 

Those of us who are careless about going 
to holy communion, who decline the insistent 
invitation of the King, do we realize that God 
has given us the best and the greatest gift in 
offering Himself in the Holy Eucharist? Do 
we understand and appreciate that here is a 
means that absolutely insures our eternal hap- 
piness? How, then, can we be cold and in- 
different? 

The world is in a sad state of confusion. In- 
deed, the time seems drawing near when the 
words of Our Saviour will be verified that 
even the just will be misled. Satan seems to 
have taken inventory of all his resoiu-ces, and 
is even now launching a bold campaign of soul- 
destruction that threatens to spread ruin far 
and near. For Spiritism, the devil's own reh- 
gion, has taken fiim root in many countries, 
and even intelligent men and women are throw- 
ing incense on the altars of this mysterious 



Invited by the King 69 

cult. We may be sure that the evil one has 
not yet exhausted his resources. 

Therefore now more than ever Catholics 
must turn to the great source of true knowl- 
edge and the fountain of strength, the Holy 
Eucharist. Pope Pius X, considered by many 
a saint, had wonderful foresight — or was it the 
guidance of the Holy Ghost — when he promul- 
gated the exhortation to frequent and even 
daily communion. No enemy and no fiend 
of hell can thwart the plans of God; but they 
can do much to destroy human souls. God 
gives us the remedy, the spiritual nourishment. 
If we refuse to accept it, if we decline the in- 
vitation, the guilt is ours entirely. 

II. The Private Audience 

Some years ago the writer had the great 
happiness of being admitted to an audience 
with the saintly Pope Pius X. I had made 
a long journey at great expense in order to 
experience that thrill of joy that passes over 
one when the Father of Christendom reaches 



^0 Invited hy the King 

-^orth his hand and grasps your own. The au- 
dience was limited to a short period of time, 
during which none of those admitted ventured 
to breathe a word. Instead we knelt down 
before the august pontiff and bowed our heads 
to receive his blessing. The Holy Father 
spoke to us kindly and blessed our parents 
and relatives. We had attended his Mass* and 
had received holy^commimion from his hands. 
Also we had the rare privilege of breakf a'sting 
at the Vatican. Altogether it^was a day* that 
will never be forgotten, a day of happiness and 

joy. 

But One greater than the Pope is willing, 
nay, anxious, to grant every human being au- 
dience ; not only once in a lifetime, but any one 
of us may have a private audience at any time 
we wish. It is our high privilege of visiting 
Our Lord in the Blessed Sacrament. Indeed, 
if He would manifest Himself in all His glory, 
not one of us would venture to approach the 
sanctuary. And even if, by any means, we 
could be induced to draw near, speech would 



Invited by the King 71 

fail us, fear and trembling would overmaster 
us. The thought of the least of our sins would 
plunge us into abject misery. But how won- 
derfully the King has provided against these 
contingencies! Under the humble species of 
bread He hides His majesty in order that we 
might come with confidence and lay our wants 
before Him. 

Therefore on our way to work, or whenever 
passing a Catholic church let us enter, if only 
for a moment, yes, if only to genuflect before 
the tabernacle. The King will recognize the 
thoughtfulness of His subject and will reward 
it. You say that you have no time. Perhaps 
the nature of your errand precludes the oppor- 
tunity of tarrying long; but surely a moment 
is yours. Do you know that if we really want 
to do anything we find time? 

Our Lord in the Holy Eucharist has been 
caUed the "Prisoner of Love.'' What? The 
King a prisoner! Indeed He is; but His im- 
prisonment is of His own choice. It is love 
for us that keeps Him in the tabernacle. 



V2 Invited by the King 

We will never understand the love of God 
for us. Perhaps if we could detach ourselves 
from the material things that hold our interest 
and claim our time, if we could but lift our 
vision.above and beyond this life, we could esti- 
mate, in some manner, the wonderful love of 
God. 

But even in the midst of a sinful and mate- 
rial world we could see that love if we tried. 
The siu'est means of attaining a loftier and 
nobler vision is to betake ourselves frequently 
to the hallowed vicinity of the tabernacle. 
There the angels of God waft the sweet fra- 
grance of sanctity about the Lord's little 
prison. And from it the all-consuming fire 
of love bursts forth. We cannot but be puri- 
fied by this fire. And going forth from the 
King's throne-room we know that we have 
been sanctified; we feel secure on our way; for 
it is as though the angels from the vicinity of 
the tabernacle were accompanying us. 

The great need of our times is not more 
knowledge and erudition, but greater intimacy 



Invited by the King 73 

with the King whose subjects we are. The 
sweet union with our God in holy communion 
can be approached in subHmity only by the 
high privilege of visiting Him and personally 
conversing with Him. 



CHAPXER VI 

A GREAT SACRAMENT 

Matrimony a Sacrament. Nuptial Mass. 
Courtship. Divorce 

THERE is, perhaps, no sacrament so impor- 
tant to the welfare of the human race, to 
the prosperity of nations and the happiness of 
individuals, as the sacrament of Matrimony. 
Not to speak of its undoubted influence in shap- 
ing the weal or woe of nations, its importance 
for the individual's spiritual welfare cannot be 
estimated. 

As a priest the writer has seen careless young 
men and frivolous girls grow serious in the 
pursuit of their soul's salvation after having 
been united in the holy bonds of Matrimony 
with a Grod- fearing woman or well-bred young 
man. But alas, he has also seen innocent 

74 



A Great Sacrament 75 

maidens and promising young men sacrifice 
their virtue and their common sense when 
united in marriage with a man or woman of 
worldly motives and xm-Christian principles. 
As a contract Matrimony binds and binds 
forever* Therefore, the greatest caution and 
prudence must be employed by those contem- 
plating this important step. But it is rather 
as a sacrament that we view Matrimony here. 

There were no sacraments when God first 
created man and woman and joined them to- 
gether in the intimate relationship of wedlock. 
There was no need of means of grace, for man 
proceeded from the hand of the Creator un- 
defiled and not subject to concupiscence. 
However, he boldly and brazenly rebelled 
against God and fell from his high estate. 
Henceforth he was a creature tormented by 
passion and subject to internal and external 
temptations. 

He had to endure a long period of expecta- 
tion until the promised Redeemer came. The 
Saviour appeared and. redeemed the world. 



76 A Great Sacrament 

No one could partake of the fruits of Redemp- 
tion, however, except by drawing from those 
channels which the Saviour provided. Chief 
among these are the sacraments. And when 
He so lovingly provided for our every need. 
He did not neglect to give men and women 
united in holy wedlock the bountiful fruits of 
His merits. He raised Matrimony to the dig- 
nity of a sacrament. 

We often speak of people being married by 
a priest. This is not quite correct. The 
priest is merely a witness at a marriage cere- 
mony. The contracting parties actually ad- 
minister the sacrament to each other, by re- 
spectively declaring their consent to accept the 
other as husband or wife. The priest, how- 
ever, is a necessary witness, for the Church de- 
mands that marriages of Catholics take place 
before a priest and two witnesses. 

The Nuptial Mass is not necessarily a part 
of the marriage ceremony. In fact, when 
bride and the groom leave the altar, just be- 
fore the priest begins the Mass, they are al- 



A Great Sacrament 77 

ready joined in the holy union of Matrimony. 

Genuine Catholics, however, are not satisfied 
with the brief ceremony of the sacrament ; they 
desire the added blessing of the Great Sacrifice 
which is offered up for their intention. Ac- 
cordingly many priests refuse to perform the 
marriage ceremony for Catholics except they 
consent to have the Nuptial Mass. Of course, 
in mixed marriages there is not a Nuptial 
Mass. Neither may such marriages take 
place in church. 

There is a very particular reason for insist- 
ing upon the Nuptial Mass in marriages where 
both parties are Catholics; namely, to obtain 
the bridal blessing. And, indeed, who stands 
in greater need of God's blessing than the 
woman destined by the Almighty to be His 
instrument in carrying on the great work of 
creation? And is it not a token of her sincere 
Catholicity that she who stands on the thresh- 
old of a new life, who may be the means of 
rearing saints as well as the occasion of lost 
immortal souls, humbly prostrates herself be- 



78 A Great Sacrament 

fore the Father in heaven to receive His bless- 
ing? 

The utter frivolity with which many, in our 
times, rush into the sacred alliance of marriage 
is evidence sufficient that this state is generally 
not considered as something sacred. Need- 
less to say, the blessing of God is not sought. 
And consequently the words of the poet are 
verified: 

"Thus grief still treads upon the heels of 

pleasure; 
Married in haste, we may repent at leisiu'e.'^ 

Time and experience have demonstrated that 
married life is not all sunshine and roses. 
There may be roses, but the stems from which 
they are plucked are thick with thorns. Too 
many forget that we have no permanent dwell- 
ing on earth. They expect that human love 
can satiate the yearning of the heart for happi- 
ness; and they look to marriage as the source 
of complete joy. But when the dark clouds of 
disappointment lower above them, and storms 



14 Great Sacrament 79 

of disagreement mar the fair horizon of their 
future, they are apt to forget the vows of 
eternal fidelity pledged before the altar. It is 
then that the blessing of God and sacramental 
grace is needed. 

Therefore, good Catholics, who enter the 
sacred state of wedlock, are solicitous to obtain 
the full blessing of Gk>d by a worthy reception 
of the sacrament, and by receiving the precious 
benediction of the holy sacrifice of the Mass. 

Matrimony being of such great importance 
to national welfare and to the well-being of 
the individual, it is apparent that the prepara- 
tion for marriage should be a matter of more 
than ordinary care. Courtship is generally 
recognized as a period of time allotted to a 
man and woman for the purpose of learning 
to know each other with a view to marriage. 
It is not a time merely for frivolties. Nor is 
it a period of license and utter disregard of 
the proprieties of social intercoiu'se. Here let 
us emphatically register our condemnation of 
long coiui;ships. They are not necessary; and 



80 A Great Sacrament 

in very many instances are conducive to im- 
moral living. You cannot trifle with human 
nature. Love may be pure and noble; but it 
may also degenerate into a ruining passion. 

We do not suppose for a moment that a 
decent girl will give up her most precious treas- 
ure, her virtue, without a struggle or protest. 
But small irregularities lead to great crimes. 
Liberties are allowed which soon take upon 
themselves the aspects of criminal actions. If 
ever the saying that '*love is blind" were true, 
it is substantiated only too frequently by the 
shame and remorse that blights the lives of 
innocent girls who give up their virtue in the 
name of love. And do we not ujiderstand that 
every man must think less of the woman who 
falls, even though he be the cause of her dere- 
liction? To his better self she was the noblest 
being in creation ; with the eyes of love he saw 
in her a beauty and charm which, perhaps, was 
not apparent to others. Had she maintained 
her sublime position in spite of temptation, 
her loveliness wQuld have been enhanced. 



A Great Sacrament 81 

But her fall puts her down to the level of ordi- 
nary human beings. 

A girl owes it to herself to preserve her heart 
undefiled during the time of courtship. If 
any man refuses to respect her firm determina- 
tion to preserve her purity, that man is not fit to 
be her husband, and will probably prove to be 
a cruel, passionate beast. The young man 
must show that he is worthy of a good girl by 
at all times proving to be the protector of her 
virtue, not its assailant. 

An equally important reason for sinless 
courtships is the fact that the period before 
marriage is a direct preparation for the life 
that is to follow. Happy yoimg couples may 
have visions of a life that will differ materially 
from the hves of all others. However, they 
are destined to be disillusioned. Married life 
is not all pleasure. It may be full of happi- 
ness, nevertheless, if man and vrife live holy 
hves and enjoy the blessing of God. But can 
they expect God to bless a union that has been 
preceded by crime and daring disregard of the 



82 A Great Sacrament 

commandments? It may be taken as an axiom 
that God blesses those who seek His blessing 
and strive to merit it. But vice versa, those 
who call down upon themselves the wrath of 
God by trampling upon His laws should not 
be surprised if God's punishment is visited 
upon them. 

But there is another danger, and it is not 
an imaginary one. When the day set for the 
marriage arrives, those who are to receive the 
sacrament are expected to go to confession and 
holy communion. If the past weeks and 
months have been spent in sinful liberties, the 
danger is very great that shame and fear will 
suggest a bad confession, in which these sins 
are omitted. Oh, what a preparation for the 
holy state of Matrimony! To begin with a 
sacrilege a life that must have the blessing of 
God! What a sad wedding day it must be 
for bride and groom if their conscience tells 
them that they have committed a hideous crime 
by compelling their God to enter hearts that 
are foul with sin and sacrilege ! And the years 



A Great Sacrament 83 

that are to come, years of trials and hardships 
— will God bless them? 

Need we further proof that courtships 
should be short, and that the principals should 
exercise the greatest caution so as to avoid sin 
and merit the blessing of God? Happy the 
bride and groom who can enter the marriage 
state with a clean heart. They too will have 
trials and disappointments — but the grace of 
God will always strengthen and refresh them. 

It will be apparent that marriage, this holy 
union which God Himself ordained, should be 
inviolate, and that divorce is un-Christian, im- 
moral, and intolerable. And yet the greatest 
scandal in our country is the frequency and 
facility with which divorce is granted. The 
Church does not recognize divorce. "What 
God has joined, let no man put asunder." 
Liberals and atheists may fret and fume, but 
she will never change her stand. She told 
Henry VIII that divorce was a crime, even 
though it cost her a kingdom. She clings to 
her interpretation of the law of God and will 



84 A Great Sacrament 

ever cling to it. And unless our country 
awakes to the danger that threatens to under- 
mine her stability, divorce, the greatest enemy 
of the human family and of national welfare, 
will ultimately destroy the very pillars of gov- 
ernment. For the nation depends upon the 
family. If the purity and integrity of the 
family are maintained, we may with confidence 
look forward to a great and mighty nation. 
But if the family is disrupted, if its purity is 
defiled, the nation will rapidly go to its grave, 
just as the nations of the past have sped on 
to ruin and oblivion. 

What a boon for the human race that God 
has raised Matrimony to the dignity of a sac- 
rament! May He speed the day when the 
peoples of all nations will look upon this holy 
union as one ordained by God and blessed with 
sacramental grace. 



CHAPTER VII 

CARE OF THE SICK 

When to CaU the Priest. In the Sick Room. 

Extreme Unction. Latent Life 

After Sudden Death. 

IT is an axiom that "the sacraments are for 
himaan beings.'* This being true, we will 
observe how lovingly Qod has provided for that 
momentous day when death approaches with 
the inevitable summons. Death is the most 
important event in the hfe of man; for upon 
the nobility or depravity of the soul in that 
hour depends an eternity of happiness or dam- 
nation. 

It will be apparent that we may not trifle 
with Death, nor may we prescribe to him the 
methods of his procedure. At times he is mer- 
ciless and with one sudden blow strikes down 

85 



86 Care of the Sick 

his victim. Then again he assumes the role 
of friend and tarries before announcing his 
message. Again he paralyzes the functioning 
of will and intellect long before his icy hand is 
laid on the frame. 

One thing is certain, at the first hint of the 
approach of death the one who is to be called 
should have the full benefit of the sacraments 
and the blessing of the priest. This at once 
presents the question: When should we call 
the priest for the sick? There are times when 
there are no indications of immediate danger 
of death. But past experience has taught us 
that it is wise to prepare for possible contingen- 
cies. Thus, for example, many will undergo 
minor operations, such as are usually success- 
ful, as for appendicitis, without receiving the 
sacraments. Ninety-nine may live many years 
after a minor operation, but the hundredth one 
may die on the table. Would it not be lament- 
able if the imfortunate one were unprepared 
for death? 

It is self-evident that when an operation 



Care of the Sick 87 

upon any of the vital organs is undertaken, 
the patient should be prepared by going to 
confession and communion. It may be noted 
here that it is preferable to have the priest ad- 
minister the sacraments in the home rather 
than in the hospital. For in the home greater 
privacy is assured, and the Blessed Sacrament 
is less exposed to irreverence. However, this 
is not always possible; and the priest will 
gladly go to the hospital when called. 

But the great majority of CathoUcs die in 
their homes. Many are confined to their beds 
for weeks and months before the final summons 
comes. From a spiritual standpoint, this pe- 
riod of sickness preceding death is very valua- 
ble. The sufferer can store up riches for him- 
self, can atone for many sins of his life, and 
can make his suffering the means of shorten- 
ing purgatory in the next life. He must, of 
course, have the proper intention, and he must 
be in the state of sanctifying grace, in order 
that his prayers and sufferings may be merito- 
rious. Hence the advisability of having the 



88 Care of the Sick 

priest come when it becomes apparent that 
the patient will have to endure long suffering. 

That we should never put off sending for 
the priest until the death agony sets in will 
be obvious if we but realize that it is very diffi- 
cult for the sick person to pray in the last 
hours. There is a terrible struggle going on. 
Body and soul united so long, must be sepa- 
rated, and this separation causes pain and dis- 
tress. You will observe that the dying some- 
times ask others to pray for them. If it is 
difficult for them to pray, it will surely be 
burdensome to make a good confession and 
receive holy communion devoutly. 

Now when it becomes advisable to send for 
the priest, he should if possible be notified dur- 
ing the day. If a call at night is urgent, and 
if the patient lives at a great distance from 
the church, a conveyance should be provided 
for the priest; or, at least, he should be accom- 
panied by a boy or a man if he walks to the 
home. 

The arrival of the priest at the home of the 



Care of the Sick 8& 

sick is the signal for reverence and respect. 
For he brings the Saviour into your house. It 
is a pious custom to meet the priest at the door, 
holding a burning candle. The Hght is the 
acknowledgment of the Real Presence. 

In the sick-room a table will have been pro- 
vided for the convenience of the priest. It 
should be covered with a white cloth. A cruci- 
fix, two blessed candles, holy water, a glass of 
ordinary water, a spoon, a httle salt, and some 
cotton complete the preparation of the table 
for the sick visit. Decency and reverence 
would demand that these articles be clean. 
They need not be of the very best of materials^ 
The writer has attended the sick on occasions 
when he was obliged to lay the pyxis with the 
Sacred Host on the window-sill. But such 
conditions are rarely met with in the homes of 
practical Catholics. 

The priest, after blessing the sick-room, will 
probably hear the patient's confession if time 
permits, and if the latter is able and disposed. 
He will, therefore, ask the attendants to leave 



90 Care of the Sick 

the room for a few minutes. The period of 
time when the priest sits by the bed of the sick 
to receive his or her confession is most valuable. 
It may be the patient's last confession. Oh, 
that it might be the best confession of his life ! 
Does it not seem quite proper, therefore, that 
the attendants in the adjoining room, instead 
of indulging in gossip and loud laughter, 
should kneel down and pray? Priests can bear 
testimony that great miracles of grace have 
been wrought by prayer for the sick and dying. 

When the confession has been made, the at- 
tendants and visitors are free to enter the sick- 
room. Needless to say, the sacred rites that 
follow—namely, the administration of the 
Holy Viaticum and Extreme Unction — are so 
rich in spiritual value to the sufferer that the 
conduct of those present should inspire devo- 
tion and piety in the sick person. 

However, let us not so briefly dismiss the 
wonderful sacrament of Extreme Unction. 
To those who are conscious, this sacrament de- 
voutly received is a source of untold strength 



Care of the Sick 91 

and consolation in that dark hour when body 
and soul are struggling in the agony of separa- 
tion. I have seen men and women who feared 
death with an indescribable fear, and who spoke 
of death with body atremble and eyes dilated 
with horror. But when they had been anointed 
with the Holy Oils, the peace of God stole over 
them. Not seldom this sacrament actually re- 
stores health or prepares the way for convales- 
cence. Every priest will bear testimony to the 
wonderful workings of Extreme Unction in 
restoring the sick to health and in strengthen- 
ing and consoling the dying. 

But we have not yet seen the limit of God's 
mercy to man. Not only when man is able to 
make a good confession is the Lord willing to 
forgive him his sins, but even when he stands 
on the threshold of eternity the mercy and love 
of God go out to him. Thus, if a baptized 
person, at any time in his life, had either im- 
plicitly or explicitly made the intention of re- 
ceiving Extreme Unction before death, and if 
death suddenly struck him down giving him 



92 Care of the Sick 

only a moment for imperfect sorrow for his 
sins, the sacrament of Extreme Unction ad- 
ministered before life was extinct would save 
his soul. 

This being true, we cannot emphasize too 
strongly the desirability of calling the priest 
to the aid of one who suddenly has died or has 
met with a fatal accident. For, even though 
all indications point to death, even though the 
doctor has declared that death was instantane- 
ous, life may linger for many minutes, yes, for 
hours. This is particularly true in cases of 
sudden deaths, drowning, electrocution, and 
the hke. This is not a new theory- The facts 
have been substantiated, and science has unmis- 
takable proofs for the belief in latent hf e after 
apparent death. Personally, I have anointed 
a number of persons thirty minutes after ap- 
parent death from heart-failure. In one case 
I baptized a man who had signified his inten- 
tion of becoming a Catholic, but was prevented 
from carrying out his resolve by sudden death* 
It may be that my ministrations were too late 



Care of the Sick 93 

in all cases. However, it is equally possible 
and even probable that in every case life was 
not yet extinct. If the one stricken had but 
momentary contrition, and that imperfect, he 
could not be saved if he had been in the state 
of mortal sin. But his contrition together with 
Extreme Unction would save his soul. 

Such is the wonderful grace of the Holy 
Anointing. We should all have the intention 
of receiving this sacrament before our death. 
We should also do everything in our power to 
enable others to receive it. For we have the 
words of Holy Scripture to guarantee its worth 
and value: "Is any man sick among you? 
Let him bring in the priests of the Church, and 
let them pray over him, anointing him with 
oil in the name of the Lord. And the prayer 
of faith shall save the sick man ; and the Lord 
shall raise him up; and, if he be in sins, they 
shall be forgiven him." {James v. 14-15.) 



CHAPTER VIII 

THE BRIDGE-BUILDERS 

Preparation for the Priesthood. Minor 
and Major Orders 

BEFORE Redemption a vast chasm yawned 
between heaven and earth. It was impos- 
sible for man to enter the heaven for which he 
was made. But when the Saviour reestablished 
friendly relations between God and the world, 
when He, in the name of man, atoned for the 
sins of humanity, He instituted the sacraments 
as the sacred means whereby human beings 
could bridge the chasm and attain to God and 
happiness. However, it was His will that a 
separate class of human beings should be or- 
dained as ministers of these sacraments. They 
are the priests, the bridge-builders. 

To the average non-Catholic the name priest 

94: 



The Bridge-Builders 95 

means nothing; and he will persist in calling 
our priests preachers. But to the instructed 
Catholic the priesthood is a glorious heritage, 
a gift of God, a boon to the human race. 

It is not our purpose to bring forward the 
indisputable proofs upon which the Catholic 
Church builds her claims to the authenticity 
of her priesthood. Suffice it to say that no 
truth in history is more firmly established than 
the fact that Our Lord instituted a sacrifice 
and commanded His apostles to continue it; 
and that the earliest symbols and engravings 
in the catacombs at Rome give undeniable evi- 
dence of the priestly character of the first min- 
isters of the Church. 

In this cliapter our aim will be to make our 
kind readers more familiar with that wonder- 
ful sacrament. Holy Orders, and with the 
stages of preparation that lead the candidate 
for the priesthood to its sublime grace and 
power. 

The priest is, indeed, the bridge-builder ; for 
he, in the name of Jesus Christ, daily offers the 



96 The Bridge-Builders 

exalted sacrifice that binds together heaven 
and earth. But the priest is not selected at 
random from among the laity. After God 
Himself has chosen His minister, the Church 
is careful to lead him step by step through 
the various stages of preparation and ordina- 
tion until she invests him with the stole and 
chasuble and charges him to offer up the Great 
Sacrifice as a priest of God. 

As a lad of fourteen or fifteen years the 
chosen one enters college for his preliminary 
training. The first six years are spent in the 
study of those languages, arts, and sciences 
which not only equip him for the university 
or seminary, but also primarily tend to develop 
his character and broaden his vision. All the 
faculties of his soul, his memory, understand- 
ing, and will power, are carefully unfolded 
so that he may be fully qualified to assume 
the burdens of the lofty station in life to which 
he has been called. 

The work of developing character is further 
augmented in the study of philosophy. With 



The Bridge-Builders 97 

trained memory, sharpened intellect, and cul- 
tured strength of will, he is in a position to 
reason properly and arrive at logical conclu- 
sions. His course of philosophy completed, 
and equipped with the methods and manner 
of correct reasoning, he is admitted to the nob- 
lest of all studies, theology, the science of God. 

The last years of his preparation for the 
priesthood draw the candidate nearer and 
nearer to God. if he has a true vocation, the 
hard work and study of these years will be 
fully compensated for by the joy and happi- 
ness that he discovers in knowing God better. 

He is now gradually approaching the time 
when the Church takes a direct hand in his 
affairs and segregates him from the laity. 
This first step to Holy Orders' is called tonsure. 

The tonsure is a solemn ceremony of the 
Church by which a baptized person is pubhcly 
selected from the laity and destined for the 
service of God. It is not an ordination; for 
the cleric has no powers or jurisdiction in the 
Church. 



98 The Bridge-Bmlders 

The bishop usually administers the tonsure 
during Mass, immediately after the Introit 
(Entrance). This circumstance is very sig- 
nificant. The young aspirant is about to enter 
upon a life of sacrifice. If he expects any- 
thing else, the priesthood is not his vocation. 
He approaches the bishop, wearing a black 
cassock, carrying a surplice over his left arm, 
and holding a burning candle in his right hand. 
His change of dress indicates that he is about 
to renounce the world to accept Christ as his 
legacy. 

Kneeling in a semicircle the candidates sur- 
round the bishop, who sits on the faldstool and 
wears the insignia of his office. Every candi- 
date is called by name, to which he responds. 
The ceremony that follows is noteworthy. 
The bishop cuts the hair of the candidate's 
head in the form of a cross; i.e., in front, in 
back, and then on both sides. He also cuts 
off some of the hair at the crown of the head. 
Whilst this rite is being performed the aspirant 
recites the fifth verse of the fifteenth Psalm: 



The Bridge-Builders 99 

"The Lord is the portion of my inheritance 
and of my cup: it is Thou that wilt restore 
my inheritance to me." 

The cutting of the hair signifies that the 
cleric despises the vanity of the world, but 
also that he accepts the crown of the Saviour, 
the crown of thorns. 

After the candidate has received the tonsure, 
the bishop takes the surplice from his left arm 
and invests him with it, saying: "May God 
clothe thee with a new man, who is created ac- 
cording to God in justice and the holiness of 
truth." 

After the tonsure has been conferred, there 
are seven sacred rites before the aspirant is 
fully ordained as a priest. The first four of 
these offices, doorkeeper, reader, exorcist, and 
acolyte, are called minor orders. They are 
not sacraments or parts of sacraments, but sac- 
ramentals. Suhdeaconship, deaconship, and 
priesthood are called major orders. Holy Or- 
ders is only one sacrament, but it has three 
degrees, the first of which is the diaconate. 



100 The Bridge-Btulders 

the second is that of the priesthood, and the 
third or highest is the dignity of bishop. 

Of the minor orders, that of doorkeeper is a 
sacred rite by which the cleric receives the au- 
thority to care for the sanctity of the house of 
God and the proper discipline in carrying out 
the services prescribed by the Church. The 
reader is given the authority and the office of 
reading the Sacred Scriptm'es to the faithful 
and of instructing catechumens and children 
in the rudiments of faith. 

The third of the minor orders confers a 
power upon the cleric which he may not use 
until he has attained to the priesthood. It is 
the authority to exorcise; i.e., expel evil spirits 
from things and persons. The reason for the 
restriction of this power will be apparent, for 
those in minor orders are not yet irrevocably 
bound to the clerical state. 

The office of acolyte confers upon the candi- 
date the right to care for the lights of the 
church and prepare the wine and water for the 
cucharistic sacrifice. 



The Bridge-Bvilders 101 

The minor orders serve to emphasize the 
tremendous dignity of the priesthood, and in 
this manner lead the aspirant step by step to 
the consummation of his holy resolve, grant- 
ing him abundant time for inquiry into the 
sincerity of his vocation. 

We now come to the major orders, and it 
will be our endeavor to explain them at length, 
unfolding the full beauty and significance of 
these rites. 

Subdeaconship, although placed by the 
Council of Trent among the major orders, is 
not a sacrament, but a sacramental instituted 
by the Church. However, this is a most sacred 
ordination and is, in reality, the most impor- 
tant step taken by the cleric in his chmb to 
the lofty heights of Holy Orders. For here 
he breaks forever with the world by taking 
upon himself the obligation of celibacy and 
the duty of daily reciting the holy office of the 
breviary. Even though he should discover his 
unworthiness or lack of vocation, once he has 
received subdeaconship he remains in the 



102 The Bridge-Builders 

clerical state forever, and is bound to its obli- 
gations. Therefore the bishop, at this solemn 
moment, calls upon all the candidates to weigh 
well the consequences of the step that they 
are about to take, so that if there should be 
one present who is not called by God, he may 
still turn back. 

The candidates approach the bishop, wear- 
ing the humeral over their shoulders, the long 
white alb and the cincture. After the pre- 
liminary prayers and admonitions, the bishop 
kneels down, whilst the candidates prostrate 
themselves completely on the floor. The sol- 
emn Litany of the Saints is then intoned. To- 
ward the end of the litany, the bishop rises and 
begs God to bless, sanctify, and consecrate 
the aspirants. He kneels down again until the 
litany is finished. At the end all rise; the 
bishop takes his seat and the candidates kneel 
before him. 

The formula of the ordination consists in 
the following: The bi«hop hands an empty 
chalice and patena to each candidate, which 



The Bridge-Builders 103 

the latter touches with his right hand. Then 
the archdeacon holds before them the cruets 
with wine and water and the tray, which simi- 
larly are touched. In observing these cere- 
monies, the bishop pronounces the words which 
confer upon the candidate the right to assist at 
the altar in the sacrifice of the Mass. Next 
he places the subdeacon's humeral over his 
head; and the maniple is put on his left arm. 
The maniple is a symbol of hard work and sac- 
rifice in the service of the Lord. These cere- 
monies conclude the first of the major orders. 

If there are men in the priesthood who are 
unhappy because of lack of vocation, it can 
be nobody's fault but their own. For the 
Church is most zealous in striving to accept 
only those who are called by God. Thus be- 
fore major orders she prescribes that all candi- 
dates make a spiritual retreat in order that the 
fear of God may deter them from seeking Holy 
Orders out of any other than spiritual motives. 

The young cleric who has been ordained a 
subdeacon, if he is sincere in his vocation, im- 



104 The Bridge-Builders 

patiently awaits the day when he is to receive 
the first degree of the sacrament of the priest- 
hood; namely, deaconship. "The ordination 
of deacons is not only a sacred ordination in 
the restricted sense of the word like the ordi- 
nation of subdeacons, but like the ordination 
of priests and the consecration of bishops, is 
a sacramental rite, a true and real sacrament 
of the New Testament instituted by Jesus 
Christ."^ 

The ordination of deacons is, therefore, a 
sacramental rite whereby the candidate is au- 
thorized to assist bishops and priests in the 
holy sacrifice of the Mass, to read the Gospel, 
and, if permission is granted by the bishop, 
to baptize, preach, and give holy communion 
to the faithful. 

Let us now accompany the candidates as, 
with hearts filled with joy and souls purified 
in grace, they draw near to the altar to receive 
this sacrament. 

After the bishop has finished reading the 

1 Lohmann, Der Priesterstand, p. 274. 



The Bridge-Builders 105 

Epistle of the Mass, the archdeacon calls to all 
the candidates to approach. They come for- 
ward clothed with the humeral, alb, cincture, 
and maniple, holding a burning candle in the 
right hand, while on the left arm they carry 
the stole and dalmatic. Again they kneel be- 
fore the bishop in a semicircle. The arch- 
deacon, in the name of the Church, begs the 
bishop to elevate the subdeacons to the dignity 
of the diaconate. But the bishop, mindful of 
the responsibility that rests upon him, puts the 
question : "Do you know them to be worthy V 
And the archdeacon responds : ''As far as hu- 
man frailty can tell, I know and testify that 
they are worthy of the burdens of this office." 
A long preparation has preceded this all-im- 
portant step of the candidates; testimonials 
of character are required from every institution 
in which the candidates have studied, as well 
as from every bishop in whose diocese they have 
sojourned for six months. Accordingly the 
archdeacon speaks in the name of all those who 
have carefully guided the candidates in their 



106 The Bridge-Builders 

preparation. Even at this solemn moment the 
Church would hold back those who are not 
called by God. For the bishop calls upon 
any one present who objects to the ordination 
of any of the candidates to make known his 
objection. 

If the silence that follows gives testimony of 
the worthiness of the candidates, the bishop 
proceeds to charge the young subdeacons with 
the importance of the office they are about to 
assume. In unmistakable terms he emphasizes 
the duty of pure and chaste lives, if they would 
take part and be ministers of the body and 
blood of Jesus Christ. 

Thereupon the aspirants prostrate them- 
selves while the solenm Litany of the Saints is 
recited. And again, as in the ordination of 
subdeacons, the bishop implores God to bless, 
sanctify and consecrate the prospective dea- 
cons. 

After several beautiful prayers for the bless- 
ing of God upon the candidates, the most in- 
spiring act of the sacred rite takes place. The 



The Bridge-Builders 107 

bishop lays his hands upon the head of each 
candidate, thus performing the essential cere- 
mony of ordination. The bishop, standing 
erect and with hands elevated, intones the mag- 
nificent Preface, in which he thanks God joy- 
fully for the increase in the number of His 
servants. He breaks off the Preface, and lays 
his hands upon every candidate, saying: "Re- 
ceive the Holy Ghost for thy strength, and to 
resist the devil and his temptations. In the 
name of the Lord." He then extends his 
hand over the newly-ordained deacons and 
begs God to send them the Holy Ghost with 
His seven gifts. The beautiful Preface is 
finished. The deacons are now invested in the 
garb of their office. The bishop lays the stole 
over the candidate's left shoulder, saying: 
''Receive the chaste stole from the hand of 
God: fulfil thy ministry: for God is powerful 
and can give thee His grace: Who lives and 
reigns for ages and ages. Amen." He then 
clothes the deacon with the dalmatic, saying: 
''May the Lord invest thee with the garb of 



108 The Bridge-Builders 

salvation and the vestment of joy, and may the 
dahnatic (the emblem) of justice always sm-- 
round thee. In the name of the Lord. 
Amen/' Finally the bishop holds forth the 
Gospel, which the deacon touches with his right 
hand, while the bishop says: ''Receive the 
power to read the Gospel in the Church of 
God for the living and for the dead. In the 
name of the Lord. Amen." 

Prayers for the newly-ordained deacons 
complete the sacred rite of the first degree of 
the great sacrament. 

And now, dear reader, we have come to the 
solemn hour for which the cleric has prayed 
and labored for so many years. Can you be- 
gin to realize with what burning desire he en- 
ters the sanctuary to be anointed as a priest 
of God? Can you experience only a part of 
the joy that sends his pure young blood rush- 
ing through his veins? Twelve long years 
have passed, years of trials, of temptations and 
of hard work, and now the coveted goal has 
been reached; he stands before the bishop to 



The Bridge-Builders 109 

receive the greatest power that can be bestowed 
upon a human being. 

We have seen the beautiful garland of cere- 
monies woven by the Church around the first 
degree of the priesthood; we shall behold an 
even greater display of ceremonial grandeur 
unfolded in the second degree, the priesthood 
itself. 

Those to be ordained appear before the 
bishop in the vestments of deacons, carrying 
on their left arm a folded chasuble, and in 
the right hand a burning candle. As in the 
ordination of deacons, the worthiness of the 
candidates is investigated. 

The bishop then addresses those who are to 
receive the sacrament. He calls upon them 
to realize the importance of the authority that 
they are about to receive; and to persevere in 
wisdom, good morals, and justice. Thereupon 
all aspirants prostrate themselves while the 
litany is recited. The blessing of the bishop, 
toward the end of the litany, is carried out as 
in the other major orders. 



110 The Bridge-Builders 

Now the important moment has arrived. 
Whilst the angels of heaven look on in rever- 
ential awe, the sacred rite of ordination begins. 
Without speaking a word the bishop lays both 
hands upon the head of each candidate. All 
priests who are present follow his example. 
What an inspiring spectacle! No word, no 
hymn, no sweet tone of the organ breaks the 
solemn stillness ; but through the very stillness 
the hearts of the bishop, priests, and candidates 
are crying aloud to God to send the Holy 
Ghost upon the young men in consecration. 

Then the bishop and priests extend their 
right hand over the aspirants, while the bishop 
prays that God may shower His heavenly gifts 
upon those whom He has elected to the priest- 
hood. Various orations for the young priests 
are said, culminating in the beautiful and soul- 
thrilling Preface. 

The bishop, seated on the faldstool and wear- 
ing his miter,^ lays the stole upon the breast of 

1 The wearing of the miter is an indication of episcopal 
authority. 



The Bridge-Builders 111 

each candidate in the form of a cross, saying, 
''Accept the yoke of the Lord; for His yoke is 
sweet, and His burden light." He then in- 
vests all with the chasuble, the back of which 
is rolled together, saying, "Receive the sacer- 
dotal vestment, by which love is understood; 
for God is powerful to give thee love and a 
perfect work." The bishop then rises and 
prays that the priests of the Church may at- 
tain to perfect manhood and Christian perfec- 
tion, which is dependent upon regular spirit- 
ual exercises and daily meditation. 

According to theologians, the young men 
have, by the imposition of hands and the ac- 
companying prayers of the bishop, received 
the Holy Ghost and the full character and 
power of the priesthood. But even as the rose 
reveals its full splendor and releases its de- 
lightful fragrance by unfolding its tender 
petals, so also, the following inspiring cere- 
monies imf old the real grandeur and sublimity 
of the Catholic priesthood. 

The priest receives the authority to bless, to 



112 The Bridge-Builders 

sacrifice and to forgive sins. Accordingly, the 
sacred rites of ordination are divided into three 
parts. 

The bishop intones the Veni Creator ^ which 
is continued by the choir, whilst he, sitting on 
the faldstool and wearing his miter, consecrates 
the hands of each new priest. Having dipped 
his thumb in holy oil, he draws a line on the 
hands of the candidate, from the thumb of 
the right hand to the index-finger of the left 
hand, and from the thumb of the left hand to 
the index-finger of the right. He then anoints 
the palms of both hands. The anointing is 
accompanied by the words conferring the 
power to bless and consecrate. The bishop 
then lays the hands of each candidate together 
to be bound with a linen cloth by one of the 
assistants. 

How becoming that the hands of the priest 
are blessed and consecrated, those hands which 
daily hold the sacred body of Our Lord, the 
hands raised so often in blessing and in ad- 
ministering the sacraments! No wonder that 



The Bridge-Builders 113 

in Catholic countries the faithful, upon meet- 
ing a priest, grasp and kiss his hand. 

The bishop now expressly confers upon the 
newly-ordained priests the most exalted power 
of their office ; namely, that of offering the un- 
bloody sacrifice of the Mass. The Ordinary 
holds a chalice with wine and a patena with an 
unconsecrated host before each candidate, 
which the latter touches while the bishop says : 
^'Receive the power to offer sacrifice to God 
and to celebrate Masses for the living and 
the dead. In the name of the Lord. Amen." 
So great and so far-reaching in its importance 
before God is the power of the priest, that we 
can readily imagine that the angels in heaven 
intone a joyous Te Deum and fill the celestial 
realms with their songs of praise, when again 
the sublime power is conferred upon a human 
being. 

After the preceding ceremony the linen 
cloths are taken from the hands of the young 
priests, the oil is wiped from their hands, and 
they immediately proceed to exercise the sacer- 



114 The Bridge-Builders 

dotal power which they possess. For, together 
with the bishop, they offer up the sacrifice of 
the Mass, The Ordinary says all the prayers 
in a loud voice, whilst the new priests say them 
with him. And thus they are, in reality, offer- 
ing up their first holy Mass. 

After the Offertory, the young men ap- 
proach the bishop, who sits on the faldstool 
before the altar, offer him a burning candle, 
and kiss his ring. They thereby consecrate 
themselves to the service of the Church, and 
acknowledge their subordination to the bishop's 
authority. Just before communion, the bishop 
bestows the kiss of peace upon one of the 
newly-ordained, and he in turn gives it to the 
others. 

After the kiss of peace the bishop adminis- 
ters holy communion to all the ordained. 
What sacred emotions fill their hearts and ani- 
mate their souls as they receive the sacred body 
of Our Lord, which they for the first time, 
together with the bishop, have called into sac- 
ramental existence! 



The Bridge-Builders 115 

After Mass the bishop, who is a teacher and 
guardian of faith, stands before the altar wear- 
ing his miter and holding his shepherd's staff, 
whilst the newly-ordained recite the Apostles' 
Creed. 

Then singly they kneel before the bishop, 
who lays both hands on the head of every one, 
saying: "Receive the Holy Ghost, whose 
sins you shall forgive, are forgiven them; 
and whose sins you shall retain, are re- 
tained.'' 

All the powers of the priesthood have now 
been conferred upon the candidates. Burning 
with the zeal of the Holy Ghost, they are now 
prepared to go forth and labor unceasingly 
for the greater glory of God. However, if 
their efforts should be fruitful and pleasing to 
God, they must follow the direction of their 
bishop. Consequently, we see the bishop tak- 
ing the hands of each newly-ordained priest 
in his own, while he puts the question: ''Do 
you promise me and my successors reverence 
and obedience?" The priest answers: "I 



116 The Bridge-Builders 

promise." The bishop then gives him the kiss 
of peace. 

The ceremonies that follow consist in a suc- 
cession of prayers for the ordained and coun- 
sels and warnings to live according to their 
holy state. 

After the bishop has imposed upon all the 
duty of saying three Masses, the Last Gospel 
is read. 

The inspiring and sublime rite is ended. 
The newly-ordained priests possess power and 
authority far above that of the angels. We 
readily understand why good Catholics have 
such reverence for their priests. For they see 
in them, not merely men of learning or wis- 
dom; but with the eyes of faith, they see that 
indelible mark which God Himself has im- 
pressed upon the priest's soul, the sign that he 
has been raised above his fellow-men to a dig- 
nity and authority which only the angels can 
fully estimate. 



CHAPTER IX 

THE SACRAMENTAI.S 

Their Nature. Some Formg 

IT is a mark of profound ignorance when non- 
Catholics accuse us of superstitious prac- 
tices because we carry the Rosary in our 
pocket, or because we cherish our scapular or 
medal. True, if we attributed any healing 
power or charm to the substance of the medal 
or the cloth of the scapular, we would, indeed, 
be guilty of superstition. But Catholics do 
not use holy water or burn candles because 
they believe that these articles, in themselves, 
have any protecting power. Their confidence 
and trust arises from the fact that these sacra- 
mentals are blessed in the name of the Church 
of God, who received from the Almighty the 
power of blessing. 

117 



118 The Sacramentals 

What, then, are sacramentals? The name 
seems to indicate that they are somewhat simi- 
lar to the sacraments. However, there is a 
vast difference between the two. The sacra- 
ments are instituted by Our Lord Himself. 
They either give or increase sanctifying grace. 
Now the sacramentals are purely of ecclesias- 
tical origin, and their purpose is to render us 
more worthy of the sacraments. Also they 
may be intended as safeguards for body and 
soul against sickness and sin. 

The blessing given by a priest is a sacra- 
mental, likewise the consecration of a Pope, 
of an emperor or king, or the consecration 
of nuns in holy religion. Churches are also 
consecrated and blessed. In these instances, 
the words of blessing are to be taken as the 
sacramental. But the name also applies to ar- 
ticles that are blessed; e.g., holy water, rosa- 
ries, medals, candles, etc. 

In the blessing of holy water, the priest 
begs God to purify and sanctify the water in 
order that the faithful may by the use of it be 



The Sacramentals 119 

defended from the evil spirits, and safeguarded 
in health ; and that the homes in which it shall 
be used will be free from impurities and de- 
fended from all harm. 

In the blessing of women after childbirth, 
the priest, after reciting a psalm of thanks- 
giving, places his stole in the hand of the 
woman with the words : ''Enter thou into the 
temple of God, adore the Son of the Blessed 
Virgin Mary, Who giveth thee fruitfulness of 
offspring." This induction into the church is 
followed by several versicles imploring God to 
protect the woman, and in conclusion the priest 
recites the following prayer: "Almighty, 
everlasting God, who, through the delivery of 
the Blessed Virgin Mary, hast turned the pains 
of the faithful at childbirth into joy: look mer- 
cifully on this Thy handmaid, who cometh in 
gladness to Thy holy temple to offer up her 
thanks : and grant that after this life, through 
the merits and intercession of the same Blessed 
Mary, she may prove worthy to obtain, to- 
gether with her child, the joys of everlasting 



120 The Sacramentals 

happiness. Through the same Christ Our 
Lord. Amen/' 

In blessing the scapular of Our Lady of 
Mount Carmel, the following oration is used: 
'''Lord Jesus Christ, Saviour of the human 
race, sanctify with Thy right hand this gar- 
ment which, out of love for Thee and for Thy 
Mother, the Virgin Mary of Mount Carmel, 
Thy servant will devoutly wear, so that by 
the intercession of the same Mother, he may 
be defended from the malignant spirit and 
may persevere in Thy grace until death: 
Who livest and reignest for ages and ages. 
Amen/' 

Have you observed that in the blessing of 
the sacramentals there is no mention made of 
any inherent power in the materials used, but 
that all benediction is petitioned from God 
through the merits or intercession of the 
saints? In granting us the use of the sacra- 
mentals, the Church does nothing more than 
share with us the riches that have been stored 
up in her treasury by Christ and the saints. 



The Sacramentals 121 

Now, then, where is there even a semblance 
of superstition in the use of the sacramentals? 
Superstition, correctly defined, consists in 
ascribing to creatures and circumstances 
powers which they do not possess by nature or 
by the blessing of the Church. Every sane 
person knows that ordinary water does not 
possess the power of warding off the evil spirits 
or of preventing or curing disease. But in 
becoming holy water it is enriched with the 
blessing of the Church of God. This bless- 
ing is the reason for the Catholic's belief in 
holy water. 

Is it wrong for the Church to do what Christ 
Himself sanctioned? We see Him blessing 
the loaves and fishes before performing the 
gi-eat miracle of the multiplication of loaves. 
He blessed the apostles and laid His hands 
upon little children in benediction. 

However, the sacramentals may be abused. 
They are not a cure-all, nor do they assume 
the character of a charm that is supposed to 
bring good luck. They have their full value 



122 The Sacramentals 

from the prayer of the Church. True, the 
prayers of the Church are always heard, but it 
does not follow that we will obtain whatever 
we desire through the prayers of God's Church. 
The devout use of the sacramentals will re- 
dound to our benefit in whatever manner 
pleases God. 

Now some of the sacramentals used in our 
religious services may seem meaningless and 
useless. Some years ago the question was put 
to me: "Why does the Church persist in us- 
ing burning candles in broad daylight? There 
is no sense to it. "Oh, but there is a world 
of sense and significance to the blessed candle. 
Christ is the Light of the World, and the burn- 
ing candle symbolizes Christ. The paschal 
candle, which is blessed by the priest on Holy 
Saturday, is especially designated as the Light 
that illuminated the darkness in the world. 

Even if we would assume that the candles 
on the altar serve no higher purpose than to 
shed light, we would be forced to admit that 
the purest material had been selected ; namely. 



The Sacramentals 123 

the wax manufactured in the workshop of the 
honey-bee. 

The burning candles in our churches or in 
our homes, sending their flames heavenward, 
also are symbolical of the prayers that ascend 
to God from our hearts. And thus the plac- 
ing of a blessed candle on the altar actually 
becomes a prayer. 

We hold the blessed candle at the most im- 
portant times in our lives. At Baptism the 
sponsor holds it for us, and when the priest 
gives it to him his words are: "Receive this 
burning light and keep thy Baptism so as to 
be without blame: observe the commandments 
of God, that when Our Lord shall come to His 
nuptials, thou mayest meet Him together with 
all the saints of the heavenly court, and mayest 
have eternal life and live forever and ever. 
Amen." Note the allusion to the virgins who 
with burning lamps went to meet the bride- 
groom. 

Again the Church places the blessed candle 
in our hands when we are about to depart 



124 The Sacramentals 

from this life. Many a one, when he found 
himself slowly being enveloped by the shad- 
ows of death, has called for more light. Was 
it the gradual loss of the sight of the eyes, or 
was it the darkness of death without Christ? 
The burning candle in the hand of the dying 
Catholic tells him that Christ, the Light of 
the World, will illuminate his path on the last 
journey and will lead him from the darkness 
of death to the dawn of eternal life. 

Some have also taken offense at the practice 
of the Church in blessing the bodies of the 
dead. Surely those bodies that in Ufe were 
temples of the Holy Ghost and the tabernacles 
wherein Our Saviour had so often abided, are 
worthy of being blessed when about to be con- 
signed to the grave. But perhaps the practice 
of incensing the bodies of the dead gives rise 
to some misunderstanding. Incense is not 
only used in adoration, but also takes its place 
with holy water as a means of conferring the 
blessing of the Church upon any creature. 
Thus incense is used in the blessing of palms 



The Sacramentals 125 

and candles, in the consecration of a church, 
in the blessing of bells, and in many other 
blessings and consecrations. 

It will now be apparent that if one uses the 
sacramentals according to the intention and di- 
rection of the Church, he cannot incur the 
slightest guilt of superstition. Nay more, the 
sacramentals are gifts of rare value, and not 
only help and sustain body and soul, but also 
are symbolical of beautiful thoughts and in- 
spiring sentiments. The evil spirit knows the 
value of the prayer of the Church, and he fears 
her means of grace. It is to his advantage 
to discourage the use of the sacramentals, and, 
who knows, it may be for that reason that 
non-Catholics are so quick to accuse the Church 
and the faithful of superstition. 



CHAPTER X 

THE PERENNIAL BUGABOO 

What an Indulgence is, and what it is 
not. Various Kinds 

SOME time ago, while glancing over the 
church advertisements in one of our daily 
newspapers, the writer was amazed at what 
was called a series of interesting topics to be 
discussed in one of the city's non-Catholic 
chiu-ches. Among other sermon subjects of 
a like nature was the following: "Indul- 
gences: How the Roman Catholic Pays for 
the Privilege of Sinning," We might expect 
such manifestations of utter ignorance from 
those who swallow all the filth that the ''Me- 
nace" places before them but that an educated 
American who is supposed to be a leader and, 
par excellence, an exponent of honesty and 

126 



The Perewnial Bugaboo 127 

truthfulness, should betray either such igno- 
rance or such malice, is really beyond all com- 
prehension. 

But, you say, this is not the first time that 
I have heard unfavorable comment on the 
Catholic doctrine of indulgences. And where 
there is so much smoke, surely there must be 
fire. The answer is that the Catholic Church 
has been made the victim of a most malicious 
campaign of slander, and that she is powerless 
to undo all the wrong that has been heaped 
upon her. You must know that the so-called 
Reformation was ushered in under circum- 
stances that suppressed truth and favored 
falsehood. Wherever the ''Reformers" could 
gain royal favor, laws were enacted that pro- 
hibited the exposition of Catholic doctrine in 
books. It was a crime to defend the Church 
in writing in England. The consequence was 
that everything that pertained to Catholic doc- 
trine was studiously misrepresented in history 
and biography. Honest investigators to-day 
declare that the history of the past four hun- 



128 The Perennial Bugaboo 

dred years is grossly unjust to the Catholic 
Church, and that it purposely misrepresents 
the facts concerning this great religious body. 
And since the doctrine of indulgences was the 
pretext upon which Martin Luther launched 
his rebellion, it is but natural that this doctrine 
fared worst at the hands of those whose pur- 
pose it was to ruin the Church. 

Never in the history of the Roman Catholic 
Church has it been believed, or has the belief 
been tolerated, that an indulgence grants the 
right to sin. Any one but faintly conscious 
of the Church's unceasing battle against sin 
in every form would refuse to be led into such 
an absurd error. 

What, then, is an indulgence? First of all, 
let us see what it is not. It is not a permis- 
sion to sin. It is not a remission of sin. It 
in no way encourages sin, for one must be free 
from sin to gain an indulgence. 

Let us suppose that Jimmy, a lad of our 
acquaintance, has deliberately broken his little 
sister's doll. The act is unjustifiable and 



The Perennial Bugaboo 12d 

causes the little maid great grief. Jimmy's 
better self realizes the vn^etched meanness of 
his act, and he begs the girl for forgiveness, 
which after many promises and much coaxing 
is finally granted. However, the mother has 
witnessed the whole performance. She is 
pleased that Jimmy is sorry for his unkindness, 
but at the same time holds that he ought to 
be punished. Accordingly she sends him to 
his room where his penalty is to write an end- 
less number of lines. But the lad pleads with 
his mother. He volunteers to fill the wood- 
box with kindling, is prepared to fetch coal, 
and so on. Now the mother accepts his work 
in lieu of the task that he was to perform as 
punishment. Does any one suppose that the 
mother is encouraging Jimmy to be rude to 
his sister? Or is it possible that the little fel- 
low believes that in future he may destroy other 
toys? Not at all. He was sorry for his fault 
and it was forgiven him. However, some pun- 
ishment was meted out as a warning for the 
future. Shrewdly he offers to do some work 



130 The Perennial Bugaboo 

that will be helpful to his mother, and his pun- 
ishment is remitted. 

Here we have all the essentials of an indul- 
gence. For an indulgence is a remission of 
temporal punishment due to sins that already 
have been forgiven. There is no encourage- 
ment to sin, for the recipient must be free from 
mortal sin. It is not a remission of sin itself, 
for it presupposes the sin to have been for- 
given. 

Certainly it is reasonable to believe that there 
is temporal punishment, either in this world or 
in the next, for our crimes, even though God 
has forgiven them. There is the case of David, 
who had sinned grievously against the Lord. 
His great sorrow for his sins found favor with 
God, and the Lord sent to him a prophet to 
announce that his sin had been forgiven. But 
nevertheless, a punishment followed as is ap- 
parent from the words of the prophet: ''The 
Lord also hath taken away thy sin: thou shalt 
not di'e. Nevertheless, because thou hast given 
occasion to the enemies of the Lord to bias- 



The Perennial Bugaboo 131 

pheme, for this thing the child that is born to 
thee shall surely die." (2 Kings xii, 13-14.) 
One might object that in the case of sin it 
is not the Church who is off ended, and that she 
does not inflict the punishment. By what 
right, then, does she presume to remit this 
punishment? By the right and the power 
given to her by God Himself. ''Amen, I say 
to you, whatsoever you shall bind upon earth, 
shall be bound also in heaven: and whatsoever 
you shall loose upon earth, shall be loosed also 
in heaven." {Matt, xviii. 18.) If these 
words of Our Saviour convey anything, they 
certainly confer upon the Church a power to 
bind and loose that is recognized in heaven. 
The power is unlimited, as the "whatsoever" 
signifies. We know that the Church cannot 
abuse this power, for Christ is with her, and 
the Holy Ghost guides her. And thus it is 
really God who grants the indulgences through 
the Church, whom He has appointed as the 
custodian of the spiritual treasures won by 
the Saviour and the saints. 



132 The Perennial Bugaboo 

The stand of the Church on the question 
of indulgences, far from bearing the stigma 
of abuse of power, is a most logical expression 
of the doctrine of the Commimion of Saints. 
The saints in heaven, the souls in purgatory, 
and the militant Christians upon earth are 
united in holy cooperation for the greater glory 
of God and the salvation of souls. The saints 
in heaven have stored up superabundant mer- 
its, and still continue, by their powerful inter- 
cession, to gain favors for the faithful on earth. 
These in turn apply their merits to the helpless 
souls in purgatory. Could the doctrine of the 
Communion of Saints find a more beautiful 
expression than in the practice of granting 
indulgences? 

And now let us consider the kinds of indul- 
gences and the significance of their names. 
We speak of plenary and partial indulgences. 
Plenary, as the word signifies, means a full 
remission of punishment due to sin. Thus, if a 
person in the state of grace would fulfill all 
the requirements to gain a plenary indulgence, 



The Perennial Bugaboo 133 

his standing before the throne of God would 
be such that if he were to die immediately after- 
wards he would escape the temporal punish- 
ments of purgatory. Human frailty, how- 
ever, prevents many of us from fulfilhng the 
necessary conditions. For that reason we try, 
and try repeatedly to gain plenary indulgences. 

A partial indulgence, as the word intimates, 
remits a part of the punishment due to sin. 
In the early ages of the Church the faithful 
performed public penance for their sins. This 
penance sometimes was of short duration ; then 
again it was carried on for years. Thus when 
you gain an indulgence of one hundred days, 
seven years, etc., as much punishment for your 
sins is remitted as if you had atoned publicly 
so many days or years. 

But some one may say: ''Thus far I have 
seen nothing objectionable about indulgences, 
but the thing that bears all the marks of simony 
is the fact that indulgences have been granted 
for the payment of money. Thus, for in- 
stance, the building of the magnificent basilica 



134 The Perennial Bugaboo 

of St. Peter's at Rome is said to have been ac- 
complished with fmids collected over the entire 
world; and these donations were given all the 
more freely because indulgences were offered." 
Let us sanely consider the objection. For 
what purpose was that money destined? To 
build a fitting memorial to the Prince of the 
apostles; to erect a church that would be in 
keeping with the magnificence and sublimity 
of the religion of God. Where is the wrong? 
It was a work for the greater glory of God, 
a work that could only be consummated by 
means of money. Accordingly, the sacrifice 
made by the Christian people who contributed 
was an act of religion, and as such was as fully 
entitled to an indulgence as any prayer or act 
of mortification. Only those who studiously 
search for scandals can discover anything ir- 
regular in the granting of indulgences for 
works of this kind. And if ever individual 
bishops have attempted to grant indulgences 
as a means of strengthening their finances, 



The Perennial Bugaboo 135 

their abuse was criminal and as such severely 
condemned by the Church. 

And thus we have seen that all the bugaboo 
talk about indulgences is forced and devoid of 
any substantiation in fact, 

God is merciful. He is willing, yes, anxious 
to extend to us the fullness of His forgive- 
ness, if we but manifest the least sign of good 
wilL The doctrine of indulgences is only one 
of the many proofs of God's great mercy and 
magnanimity. We should strive to appreciate 
this gift of God and try to gain as many indul- 
gences as possible. 



CHAPTER XI 

SPIRITUAL FLOWERS FOR THE DEAD 

Temporal Punishment after Death. 
Prayers for the Dead 

WHEN Leopold, King of the Belgians, 
died, many devout hypocrites took it 
upon themselves to heap abuse upon the head 
of the deceased monarch. The newspapers at 

the time went out of their way to revile his name, 

« 

and some preachers brazenly declared from 
their pulpits that Leopold had been condemned 
to hell. It was the time when the world was 
horrified by the accounts of the alleged abuses 
in the Belgian Congo. We were told that the 
natives were treated worse than beasts ; that for 
disobedience and similar failings the workers 
in the rubber groves were beaten and maimed 
for life by the unscrupulous Belgians. All 

136 



Spiritttal Flowers for the Dead 137 

this abuse and crime was laid at the door of 
Leopold the King of the Belgians. 

It is not for me to decide upon the guilt 
or innocence of the deceased king, but this is 
what I wish to emphasize : In spite of the fact 
that Leopold died conciliated to God and ap- 
parently sorrowing for his sins, the non-Catho- 
lic world condenmed him, and not a few minis- 
ters condemned him to hell. This would seem 
to indicate that although we are sorry for our 
sins we are liable to punishment. And that 
exactly is the Catholic doctrine. We beheve 
that a person who repents of his sins and uses 
the means to obtain forgiveness actually wipes 
out his crime and escapes hell, but that some 
temporal punishment is due to him either in 
this world or in purgatory. That Protestants 
unconsciously believe this is patent from the 
fact that they demanded punishment for Leo- 
pold even after he had striven to make his 
peace with God. Since they will hear nothing 
of a purgatory, they had no choice but to con- 
demn him to hell. 



138 Spiritual Flowers for the Dead 

Let us consider another case. A man lives 
for many years unmindful of the command- 
ments of God. He lives as a creature of na- 
ture; gratifies every passion; neglects prayer 
and good works. Now, of a sudden, the dan- 
ger of death appears. Some good person 
comes to him and teaches him the truths of 
God. He repents of his sins, uses the neces- 
sary means of grace, and is saved before the 
angel of death appears with the final summons. 
Do you believe that the many years of his sin- 
fulness and utter disregard of the laws of God 
wiU go unpunished? Do you believe that he 
will, at once, obtain the same reward that others 
will receive who have labored hard and con- 
tinuously to avoid sin? Common sense tells 
us that it is not fair. God's mercy great and 
magnanimous will save him from hell, but our 
reason demands some atonement for the sins 
of the past. 

That is the doctrine of purgatory. It is 
based upon common sense, and supported by 
the infalhble word of God. In the Second 



SpirittLol Flowers for the Dead 139 

Book of the Maccabees, chapter xii, verse 46, 
we read: "It is therefore a holy and whole- 
some thought to pray for the dead, that they 
may be loosed from their sins." Now if the 
dead are in heaven, they do not need our 
prayers; if they are in hell, our petitions will 
not help them. Therefore, the Scriptures as- 
sume that there is another place of punishment 
from which the sufferers may be rescued by 

prayer. 

How consoling is the thought that we are 
still united with our beloved dead in the Com- 
munion of Saints! But what a cold, un-Chris- 
tian belief it is to suppose that there is no way 
of helping the dead, and that they are either 
damned or happy in heaven! It is safe to say 
that if the judgment passed upon Leopold by 
the world were to be applied to all others with 
crimes equally great, the arrivals at the gates 
of heaven would be "few and far between." 
Who of us can say that he has never sinned? 
Is it possible that the deathbed penitent is as 
much entitled to immediate glory as the man 



140 Spiritual Flowers for the Dead 

or woman who has labored against many 
temptations to conscientiously fulfill the law 
of God? On the other hand, knowing God's 
infinite mercy and goodness, who would pre- 
sume to condemn the sinner who, like the thief 
on the cross, in his last hour pleads for for- 
giveness? 

Since, then, it is most reasonable to believe 
in purgatory, a place of temporal punishment 
for those who have died in grace but had not 
fully atoned for their sins, it follows as a corol- 
lary that we can be of aid to the suffering souls 
in purgatory. We have the assurance of the 
Scriptures to this effect; but we also have the 
teaching of the Church of God as our warranty. 

Long before Martin Luther thought of re- 
belling against the Church, Masses were said 
and prayers offered up for the souls of the de- 
parted. And when another century rolls by 
it will find the Catholic Church still cKnging 
to the same practice. 

Some mischievous persons allege that the 
Catholic Church adheres to the doctrine of 



Spiritual Flowers for the Dead 141 

purgatory and the efficacy of prayers for the 
dead in order not to lose the stipends for 
Masses. How ridiculous! In the Catholic 
Church the priest does not depend upon his 
popularity for his income. His salary is fixed 
by the bishop, and whether he is popular or 
not his means of sustenance are the same. 
Might not the bishop determine upon a higher 
salary and thus obviate the dependence of the 
priest upon free-will offerings? And is it not 
the practice of priests everywhere to encourage 
their people to pray for the dead? You sel- 
dom hear a priest ask for Masses. As a mat- 
ter of fact, the faithful of their own accord 
bring more Mass intentions to the priest than 
he can say. It is nothing uncommon for 
priests in small parishes annually to send away 
many Mass intentions to the priests in the mis- 
sions who have no other support. And, in the 
writer's own experience at least, the majority 
of Mass stipends are not for the dead, but for 
personal intentions. Try as you may to dis- 
credit the Catholic doctrine of purgatory, you 



142 Spiritual Flowers for the Dead 

cannot overcome the reasonableness and truth- 
fulness of the scriptural injunction: ''It is 
therefore a holy and wholesome thought to 
pray for the dead, that they may be loosed 
from their sins." 

We have seen the caskets of the dead cov- 
ered w^ith flowers and wreaths, tokens of love 
and gratitude. But how soon these flowers 
wither and the wreaths become discolored! 
Our cemetery adjoins the church, and daiiy my 
duties lead me past the resting place of the 
dead. Here is the grave of one recently 
buried. A bunch of discolored, ugly-looking 
remnants of flowers lies above it. There I 
see the rusted frame of what was once a beau- 
tiful floral design. Thus a week or a few 
months have made our tokens of love ugly. 
How much more enduring would be a bouquet 
of spiritual roses plucked from the ever-bear- 
ing bush of the holy Rosary ! How much more 
expressive of love a wreath of forget-me-nots 
made up of our daily ejaculatory prayers for 
the souls of our loved ones ! 



Spiritiuil Flowers for the Dead 143 

Let us banish from our churches the pagan 
custom of great pomp and display at funerals. 
Instead let us lay upon the caskets of our dear 
departed a spiritual bouquet, a promise to 
keep fresh their memory by daily prayer. 
Thus we are intimately united with our de- 
ceased relatives and friends, and they in turn, 
for they are friends of God, will storm heaven 
with petitions for om* welfare and ultimate 
salvation. 



CHAPTER XII 

OUR MOTHER 

Propriety of Devotion to the Blessed 
Virgin. How We Honor Her 

To me it has been one of the most baffling 
mysteries of the world that the propriety 
of honoring and venerating the Mother of God 
should ever have been brought into question. 
On that memorable day when the Saviour hung 
on the cross, a bruised and crushed victim for 
the world's crimes, some of the last words 
spoken by Him were addressed to His Mother 
and St. John: "Woman, behold thy son. 
After that He saith to the disciple: Behold 
thy mother." {John xix. 26-27.) It has al- 
ways been the belief of Christians that hereby 
the Blessed Redeemer constituted His Mother 
as the Mother of all Christians, and placed 

144 



Our Mother 145 

the faithful of His Church under her special 
guidance and protection. But one might ob- 
ject that this interpretation is forced and not 
implied in the words. If not, how can we ex- 
plain that Our Lord chose such an important 
moment, if He merely desired to provide for 
His Mother? An ordinary human being 
makes many requests upon his deathbed be- 
cause he realizes that he will be imable to coun- 
sel and provide after the hand of death has 
touched him. But surely, no one will suggest 
that Our Saviom* just happened to think of 
the needs of His Mother as He saw death 
approaching. No indeed. The solemnity of 
the occasion, as well as the publicity of the act 
indicated that here was something important 
and of interest not only to those who stood 
beneath the cross, but to the whole world. 

For fifteen hundred years Christians the 
world over honored the Mother of God, sang 
her praises and joyously celebrated her feasts 
until the "Reformation" wrought its havoc in 
Christian behefs and practices. To be sure. 



146 Our Mother 

Catholics continue to look to Mary as their 
Mother, and they offer her the love of dutiful 
children. But outside the Church her name is 
actually dishonored. Teachers of religion 
studiously avoid mentioning her name, not to 
speak of the utter absence of eulogy. They 
grow eloquent when speaking of the achieve- 
ments of the great and glorious Washington 
and of the immortal Lincoln. But when, by 
some force of circmnstances, they are com- 
pelled to mention the name of the Mother of 
the Saviour, they call her Mary without title 
or prefix. Whilst they may speak of the 
Mother of Jesus, she is not given the title of 
Mother of God. And why not? Is she not 
really and truly the Mother of God? Cer- 
tainly she bore Jesus, and His human body 
was taken from her flesh. But are there two 
persons in Jesus? Absolutely no. There is 
a divine nature and a human nature; but the 
two are so intimately united that there is but 
one person, the God-man. Jesus is God ; He 
is also the son of the Virgin Mary. Conse- 



Our Mother 147 

quently she is the Mother of God. As such 
does she not merit the honor and veneration 
that becomes a great personage? No man can 
honor her as God honored her. He bestowed 
upon her the marvelous miracle of grace by- 
giving her motherhood together with unstained 
virginity. 

Truly, then, she is the most sacred vessel 
in which the stainless body of the Saviour was 
contained. She is the Golden Gate through 
which He came into the world. Why should 
not the statues of her, who was one of the most 
illustrious personages in the history of Chris- 
tianity, have a conspicuous place in our 
churches, just as our national heroes continue 
to live in their images placed in our federal 
buildings, in parks and public places? 

However, I may be told: "Yom* exposition 
of the veneration of Mary is reasonable; but 
you fail to touch upon the most objectionable 
phase of Catholic devotion to Mary; to wit, 
you deify her and detract from God the honor 
and glory that belong to Him only." Surely 



148 Our Mother 

we do not detract from the magnificence of 
the sun by admiring the grandeur of the mel- 
low moon which receives its light from the 
sun. But perhaps our prayers to the Blessed 
Virgin Mary give offense. Let us examine 
the most common prayer that is uttered every 
day by Cathohcs. It is the following: "Hail 
Mary, full of grace, the Lord is with thee; 
blessed art thou among women, and blessed is 
the fruit of thy womb, Jesus. Holy Maiy, 
Mother of God, pray for us sinners now and 
at the hour of our death. Amen." Surely 
the first part is orthodox, for it was first ut- 
tered by the angeL Gabriel, announcing to the 
Virgin that she had been chosen to be the 
Mother of the Saviour. The second part is 
scriptural and proceeded from the mouth of 
the saintly Elizabeth. The third part of the 
prayer has been added by the Church. Note 
well, there is absolutely no indication of adora- 
tion or worship. We merely ask the Mother 
of God to pray for us. Is there anything 
imreasonable about this? Why yes, some one 



Our Mother 149 

will answer. Why pray to Mary when we 
can pray directly to God? Most assuredly 
you can and may directly ask God to grant 
your wants. But have you ever observed that 
when a child wants something that depends 
upon the kindness and consent of its father, 
it invariably goes to the mother first with the 
request? If the mother is inclined to favor 
the petition, she will lay it before the father? 
The child, this artful diplomat, knows that it 
will be more successful if its mother's aid is 
enlisted. That is exactly the position of the 
Catholic who prays to Mary. He expects his 
prayer to be answered by God; but realizing 
his imworthiness in the presence of the majesty 
of the Most High, he endeavors to gain the 
support of his Mother, whom he knows to 
stand high in favor at the court of heaven- 
One must do violence to one's better judgment 
to discover anything offensive or even unrea- 
sonable in the veneration of Mary, the Mother 
of God. 

How, then, do Catholics honor the Blessed 



150 Our Mother 

Virgin Mary? We honor her by celebrating 
her feasts in memory of the honors and glories 
that God showered upon her. We honor her, 
furthermore, by giving a place of distinction 
to her images in our homes and in our churches. 
We honor her in prayer and song of praise. 
But most of all we glorify her name and extol 
her virtues by imitating them. 

Right here let us record the fact that the 
Catholic Church can rightfully boast of her 
glorious Catholic womanhood. In a world 
that has taken away all the beauty and bene- 
diction of motherhood. Catholic mothers are 
for the great part faithful mothers, who not 
only bring glory to God by rearing God-fear- 
ing children, but their virtue and their fidelity 
constitutes the only hope for the future of 
nations. Whilst everywhere maidenly charm 
has given way to mannish mannerisms, and 
modesty has been supplanted by sex hygiene, 
the majority of Catholic girls are pure and 
good. And why? Because the Church has 
ever held up the Mother of God as the ideal 



Our Mother 151 

mother, after whom Catholic mothers should 
pattern their Kves. Because she has always 
drawn her girls into intimate association with 
the virtues of the Virgin Most Fair, in order 
that they might learn to love humility and cul- 
ture purity after the example of their great 
patroness and protector. 

Truly God was signally generous and mag- 
nanimous when He sent to earth the lily "with- 
out taint in seed or bud." Not only was the 
purest Mother of Jesus the most important 
instriraient in bringing the Redeemer to the 
world ; but she herself has been a most potent 
means of bringing Redemption to mankind. 

She prophesied: ''AH generations shall 
call me blessed." And from that happy day 
when she greeted Elizabeth and announced the 
joyful tidings of the great things that God had 
done to her, the name of Mary the Virgin 
has been the constant theme of song and praise. 
Her virtues have been the beacon lights guid- 
ing Catholic men and women through the dark- 
ness of unbelief and vice with which Satan 



152 Our Mother 

strives to becloud the pathway to eternal 
glory. And as long as a true Catholic heart 
beats in the breast of man, the glorious Mother 
of Christians will be honored and venerated. 



CHAPTER XIII 

THE THERMOMETER OF CHRISTIANITY 

Origin of the Rosary. Its Nature and 

Beauty 

IF you would gauge the quality of any Catho- 
lic's religious convictions, inquire about 
his attitude toward the Rosary. For although 
there is no obligation to say the Rosary, this 
wonderful prayer has, in truth, become a 
thermometer whereby we can know if a man's 
religion is warm and active, or cold and slug- 
gish. You may be sure that the home in 
which the Rosary is loved and frequently re- 
cited is a home which bears the unmistakable 
signs of God's benediction. And, conversely, 
where the Rosary is despised, you will discover 
unhappiness, religious indifference, and sinful 
discord. 

153 



154 The Thermometer of Christiamty 

What, then, is this wonderful prayer that 
exercises such potent influence in the life of 
a Christian? Every Cathohc knows that the 
Rosary is made up of our most common 
prayers. But not every Catholic knows its full 
beauty and value. Accordingly, we will strive 
to learn more about the Rosary so that it 
may be as dear to us as it has been to the saints, 
as also it was to the beloved devotee of the 
Mother of God, Pope Pius IX. 

St. Dominic is given credit for its^ origin. 
It is said that in olden times the hermits, who 
could not recite the psalms of the Holy Office, 
instead said one Our Father and Hail Mary 
for each psalm. In order to note the num- 
ber, they made use of little pebbles or other 
small objects like seeds. One hundred and 
fifty Our Fathers and Hail Marys were sub- 
stituted for the one hundred and fifty psalms. 
Naturally enough, some one, probably St. 
Dominic, conceived the idea of stringing the 
beads on a cord. And thus our Rosary came 
into existence. 



The Thermometer of Christianity 155 

Now St. Dominic, about the year 1200, was 
commissioned by the Pope to preach against 
the heresies of the Albigenses, who had created 
much havoc in Christian circles in southern 
France and northern Italy. Meeting with 
little success, the saint appealed to the Helper 
of Christians. She commanded him to use the 
Rosary and to spread the devotion. From 
that day to the present the Rosary has grown 
in popularity, so that to-day every genuine 
Catholic carries his beads with him, and finds 
in this prayer a most powerful weapon against 
sin and a sweet consolation in distress. 

Why should the Rosary be so pleasing to 
God and so beneficial to us? Because it con- 
tains the best and most beautiful prayers, and 
because it is most admirably suited to Christian 
needs, for in it we have, in reality, a com- 
pendium of the Gospel truths. 

We begin with the sign of the cross — the 
cross, so dear to every true Christian, the em- 
blem of OLU* salvation, the Christian's badge, 
of which it is said, ''in this sign thou wilt con- 



156 The Thermometer of Christianity 

quer." After you have kissed the crucifix and 
blessed yourself with it, you proceed to the 
profession of faith, the Apostles* Creed, The 
Rosary is a garland of most beautiful roses 
which we weave together of our repeated Aves* 
But the roses must bloom on the tree of faith. 
If your faith is lost, or if it is weak and anemic, 
the roses that you try to pluck will be devoid 
of beauty and fragrance. Roses cannot thrive 
on withered and worm-eaten branches. And 
oh, how necessary it is in our days that we fre- 
quently renew our profession of faith! In a 
hundred different ways the arch-fiend ap- 
proaches us in order to rob us of our birth- 
right. Let him hear his condemnation: 
Credo, I believe; my holy Faith above all 
things on earth. Indeed, a more fitting open- 
ing prayer for the Rosary could not be found. 
After reciting the Glory Be to the Father^ 
the Our Father, and three Hail Marys for an 
increase o^ the theological virtues of faith^ 
hope, and charity, we come to the body of the 
Rosary. We are to say one Glory Be to the 



The Thermometer of Christianity 157 

Jb^ather, one Our Father and ten Hail Marys 
for every decade of the Rosary, meditating the 
while upon the sublime mysteries of the religion 
of God. The ordinary beads used by Catho- 
lics have five decades. But there are three 
sets of mysteries upon which we meditate, ac- 
cordingly as we wish to say the Rosary of 
the joyful, sorrowful, or glorious mysteries. 

Let us begin with the joyful mysteries. 
While reciting the Hail Marys of the first 
decade, we meditate upon the mystery called 
the Annunciation. Our mind takes us back 
to that humble little home in Nazareth, where 
the archangel Gabriel found the Virgin Mary 
in prayer, and announced to her the glad tid- 
ings that she was chosen by God to be the 
mother of the Redeemer. We fancy we see 
the chaste young maiden as she protests against 
anything* that might violate her vow of chas- 
tity. And as the wonderful plans of God are 
unfolded to her, we see her himibly acquiesce 
in the will of the Lord. 

In the next mystery, the Visitation, we ac- 



158 The Thermometer of Christianity 

company her on the hazardous journey over 
the mountains to her cousin EKzabeth. Our 
knowledge of God's ways assures us that the 
Virgin is protected against the roving bands 
of brigands that infested the hills. And as 
she arrives at the house of Zachary and Eliza- 
beth, we see her hasten to meet her cousin and 
confide to her the glorious news. In turn we 
note the look of exultation that comes over 
the countenance of Elizabeth as she realizes 
that the child which she bears has been sancti- 
fied by the presence of the Mother of God with 
her precious burden. We hear Elizabeth's 
salutation, "Blessed art thou among women," 
and the prophetic response, the Magnificat^ 
from the Hps of the Blessed Virgin. 

As we pass on to the third decade, the sweet 
mystery of the Nativity is thrown on the screen 
of our heart. How gladly the true Christian 
welcomes the joyous sounds of Christmas bells! 
And with what happiness he hurries to church 
to live over again the happiness and sweetness 
of this great mystery! Truly the third de- 



The Thermometer of Christianity 159 

cade of the Rosary of the Joyful mysteries will 
be replete with beautiful and wholesome 
thoughts. In spirit we are carried to the fields 
of Bethlehem. We watch with the shepherds 
by their flocks; we, too, see the splendor of 
the angels and hear their message. And with 
the humble shepherds we hurry to the grotto 
to prostrate ourselves before the crib which 
holds the heavenly Infant. 

Our ten Hail Marys finished, we begin an- 
other decade and the meditation of the Pres- 
entation in the Temple. The scenes of Bethle- 
hem vanish. In their stead we fibnd ourselves 
in the spacious vestibule of the one-time mag- 
nificent temple of Jerusalem. Joseph and 
Mary have made the journey to comply with 
the law. Poor though they are, they have 
brought with them a pair of doves as an offer- 
ing. Then from somewhere in or about the 
temple come two old persons — ^the one Anna, 
a prophetess; the other Simeon, a good and 
holy man. Tears of joy are streaming down 
the cheeks of the silver-haired man of God. 



160 The Thermometer of Christianity 

For the Holy Ghost had promised him that he 
would see the Redeemer; and now it was made 
known to him that the happy hour had arrived. 
Lovingly and gently he takes the Divine In- 
fant in his arms, and inspired by the Holy 
Ghost, prophesies His future greatness, as also 
Mary's sorrows. 

The fifth decade, the Finding of the Child 
Jesus in the Temple, takes us to a later period 
in Oiu- Lord's life. He is twelve years old and 
accompanies His parents to Jerusalem. And 
alas, when the festivities are over, and the 
visitors have already covered a considerable 
part of the journey from Jerusalem to their 
homes, it is discovered that the child Jesus 
neither is to be found among the relatives and 
friends, nor does any one remember to have 
seen Him among the travelers. What anguish 
fills the hearts of Mary and Joseph ! Can we 
imagine their feverish haste as they go hither 
and thither, searching everywhere and not find- 
ing Hun? Finally, worn and tired, they re- 
turn to the temple, and behold, there the boy 



The Thermometer of Christianity 161 

is seated among the doctors and learned men, 
teaching and explaining the Scriptures. And 
with the Blessed Virgin we recall again the 
message of the archangel at the Annunciation : 
"He shall be the Son of God." 

The second series of meditations is called 
that of the sorrowful mysteries. Quite an- 
other set of scenes passes before us. You pray- 
through the Blessed Virgin to Christ in order 
that you might obtain strength and assistance 
to travel your way of the cross, and before 
the vision of your soul there passes another 
Man of Sorrows, the Blessed Redeemer. You 
follow Him to Gethsemani, where you witness 
the Agony in the Garden, which is the first 
mystery. With the eyes of His omniscience 
you too see the sufferings that await Him — 
the cruel scourge, the crown of thorns, and the 
cross. And, like Him, you know that for 
thousands, yes, for millions, this suffering will 
be in vain. Present and future generations 
will despise the One who called Himself the 
King of the Jews. Only a small part of the 



1G2 The Thermometer of Christianity 

world's inhabitants will rejoice and thank Him 
for redemption. You now realize the cause 
of the agony and bloody sweat. But also you 
are overwhelmed with the proof of His divine 
love. 

You follow Him as He is taken prisoner, 
and you soon see Him fastened to the pillar to 
be scourged. This is the second mystery. 
Robbed of His garments and exposed to the 
vulgar gaze of drunken soldiers, He is to be 
crushed under the vicious lash of the scourge. 
First a few small streams of blood trickle down 
over His body; but soon that sacred body is 
covered with blood flowing from numberless 
gaping wounds. As we pray, this pictiu'c is 
indelibly imprinted upon our soul, to be our 
strength in the time of temptation. 

And as you say the Our Father of the third 
decade, you are prepared for the scene that is 
to follow, the third sorrowful mystery, the 
Crowning with Thorns. What vain and sin- 
ful thoughts sometimes occupy the human 
mind! To atone for these a plaited crown of 



The Thermometer of Christianity 163 

thorns is placed upon the Saviour's brow, the 
sharp points piercing His sacred head. As 
you pass from bead to bead devoutly reciting 
your Aves, this scene of your crowned Lord 
grips your heart and lends the greatest devo- 
tion to your prayer. 

You pass on to the fourth mystery, the 
Carrying of the Cross. Devoutly you follow 
in the bloody imprints of His feet. And as 
you see Him plunge to the earth, borne down 
by the weight of the cross, you think of your 
frequent relapses into sin. Oh, if your prayer 
is fervent, and your meditation devout, will 
not the recital of the Rosary purify your soul 
and elevate you above the sordid things in life 
to the sublimity of the things of God? 

You have arrived at Calvary, and you begin 
the meditation of the fifth of the sorrowful 
mysteries, the Crucifixion. In spirit you are 
taken back to the Calvary of old. You see 
the Blessed Mother standing near, though with 
eyes averted so as not to see the anguish suf-^ 
fered by her Son, as the iron nails are driven 



164 The Thermometer of Christianity 

through His hands and feet. Anon you see 
the cross raised aloft bearing the Holy Re- 
deemer. The tortures of those last hours are 
vividly pictured in your mind. You hear His 
final cry and see His head fall upon His breast 
in death. Never again will you crucify your 
Lord by your sins. 

But the wealth of the Rosary is not yet ex- 
hausted. The glorious mysteries offer a most 
fruitful theme for meditation and prayer. 
We have beheld the wondrous workings of 
God's plans in the birth and childhood of Our 
Lord. We walked with Him to Gethsemani; 
accompanied Him to the pillar; and followed 
in His footsteps on the sad journey to Calvary, 
where we heard His last cry as He died on the 
cross. 

Let us now view His and His Mother's ex- 
altation in the glorious mysteries. Whatever 
sadness may linger in our hearts from a con- 
templation of the sorrowful mysteries is at 
once dispelled by the first glorious mystery, 
the Resurrection. As we pray our Aves there 



The Thermometer of Christianity 165 

appears to us the risen Master, even as He ap- 
peared to Mary Magdalene and to the apostles. 
He has vanquished death, and has proven His 
divinity beyond all doubt. How consoling the 
thought that if I live according to His pre- 
cepts, I too shall rise from the grave glorified 
and exceedingly happy! The thought of that 
resurrection gives me strength to shoulder the 
cross and joyfully assume His burdens. 

In passing I see the fruitfulness of the great 
Forty Days after the Resurrection, and the 
second mystery presents to me the picture of 
the Ascension. With the apostles I accom- 
pany the Blessed Redeemer to the Mount of 
OHves. I hear His injunction to "teach all 
nations*'; I see Him raise His hands in bene- 
diction, whilst He ascends into heaven. My 
heart is filled with yearning to go Home as 
He went Home, to the Father, to peace and 
to rest. 

And again the scene is changed. The third 
mystery, the Descent of the Holy Ghost, re- 
calls the wonderful things that transpired in 



166 The Tliermom£ter of Christianity 

Jerusalem on the first feast of Pentecost. I 
see the apostles filled with the fire of the Holy 
Ghost, as they throw off their cowardice as one 
would cast aside a cloak, and fearlessly go 
forth to establish the kingdom of God on earth. 
What wondrous power is given to those who 
receive the Holy Ghost. 

And now my prayerful meditation leads me 
to a consideration of the glories that crowned 
the sorrowful life of my Mother, the Virgin 
Undefiled. The fourth glorious mystery re- 
calls her Assumption into heaven. I do not 
see her die; for hers was a peaceful sleep from 
which she awoke with body and soul in heaven. 
I picture to myself the welcome she received in 
the celestial realms from the angels and saints, 
whose Queen she was. With what tender love 
her Son received her and led her to the Father 
and to the Holy Ghost. 

Quite naturally I continue my meditations 
in the fifth glorious mystery, the Coronation 
of the Blessed Virgin in Heaven. I see her 
enthroned over the angels and saints. I hear 



The Thermometer of Christianity 167 

the angelic choirs filling the heavens with mar- 
velous melody, singing the praises of the eter- 
nal God and of the Queen of heaven. 

And now, dear reader, do you understand 
why we say that the Rosary is the most beau- 
tiful form of prayer? Do you realize the po- 
tency of this prayer to cleanse and purify the 
soul? Then, let the Rosary be your dearest 
possession. Recite it daily if possible, and you 
may be assured that its sweet consolation and 
the many blessings attached to it will amply 
repay any loss of time. The saintly Pope 
Pius IX was so greatly devoted to this form 
of prayer that he once declared that, in the 
whole of the Vatican, there was no greater 
treasure than the Rosary. His last words to 
the Christian world were: "Let the Rosary, 
this simple, beautiful method of prayer, en- 
riched with many indulgences, be habitually re- 
cited of an evening in every household. These 
are my last words to you; the memorial I leave 
behind me." 



CHAPTER XIV 

THE BENEDICTION INEFFABLE 

The Blessing of Our Eucharistic Lord of 
the Tabernacle 

To this day the memory of a blessing clings 
to me as vividly as on the day it was be- 
stowed. I was preparing to leave home to finish 
my studies at a European university. When 
the day of leave-taking finally arrived, my 
father, taking holy water, made the sign of the 
cross on my forehead. Somehow the dread of 
a great journey and of the prospects of a long 
sojourn far away from home seemed to vanish. 
I felt convinced that the blessing of my father 
accompanied me and clung to me until I was 
able to return home as a priest of God. 

It is only reasonable to suppose that a bless- 
ing properly given and with the right motives 

168 



The Benediction Ineffable 169 

is countenanced and approved by God. The 
blessing of Jacob by his aged father was pro- 
ductive of vast results. But above all, the 
blessing of priests, who have a special commis- 
sion to bless and consecrate, will bring the 
benign benediction of God upon the people 
and things that they bless. And thus we bring 
our sacred images, our rosaries and various 
other articles to the priest to be blessed. In 
many countries the priests are requested by 
the faithful to bless their homes, their acres, 
and their cattle. And not seldom the Catholic 
priest will journey a great distance to lay his 
hands upon a sick child. 

However, it is of another blessing or bene- 
diction that this chapter deals — I mean the 
Benediction Ineffable, the priceless blessing of 
Our Eucharistic Lord of the tabernacle. It 
cannot be possible that Catholics realize the 
grandeur and value of this benediction, else 
our churches would be filled to overcrowding 
at the afternoon and evening services. 

It all looks so simple — a few burning candles 



170 The Benediction Ineffable 

on the altar, the monstrance containing the 
Sacred Host on the throne, the priest kneeling 
in prayer or incensing the Blessed Eucharist, 
while from the choir loft the solemn and inspir- 
ing notes of the O Salutaris and Tantum Ergo 
rise and fall in rhythmical modulation. And 
yet, what a glorious privilege it is to kneel 
there and look pp to the Blessed Host with 
faith and love supplanting what the eyes can- 
not see ! Can we doubt but that the angels of 
heaven are hovering about the altar — ^that they 
too breathe forth a celestial O Salutaris and 
Tantum Ergo? Do we not believe that they 
rejoice in the privilege of being present in our 
churches and about our altars? 

Oh, if we could lift the veil that hides the 
majesty and magnificence of the glorified 
Saviour! But no; our eyes would be dazzled, 
our hearts filled with fear at the sight of the 
majestic God whom we so often have offended. 
Fear and trembling would seize us. Our hap- 
piness it shall be some day to see this Beatific 
Vision with eyes that are no longer bound in 



The Benediction Ineffable 171 

the flesh- But now, thank God that He has 
covered His majesty with the veil of the sac- 
ramental species. For om* faith tells us that 
He is there; and we know that we could not 
see His glory and live. Far better for us that 
we cannot behold His splendor. For now we 
can confidently prostrate ourselves before His 
altar; now we can look up to Him, speak to 
Him, beseech Him for His guidance, and re- 
ceive His answers in our heart. 

The exquisite h5nmn of praise, the Tantum 
Ergo, is finished. The priest arises to chant 
the Panem de coelo praestitisti eis — ''Thou hast 
given them the Bread from heaven." To 
which the choir responds : ''Omne delectamen- 
turn in se hahenteni' — "Containing in itself 
every sweetness." Thereupon the priest 
chants the following oration: 

''Let us pray. O God, who in this wonderful 
sacrament hast left us the memory of Thy pas- 
sion: Grant us the grace, we beseech Thee, 
so to venerate the sacred mysteries of Thy body 
and blood, that we may fully perceive the fruit 



172 The Benediction Ineffable 

of Thy redemption, who hvest and reignest 
world without end." 

As the last note of the "Amen" dies out, 
the eyes of the faithful turn expectantly to 
the altar, where the priest, wearing the bene- 
diction veil over the cope, ascends the altar 
steps and takes down the monstrance from the 
throne. Covering his hands with the ends of 
the veil, for not he but Christ is blessing, he 
raises the monstrance aloft, making with it the 
sign of the cross. What a beautiful act of 
faith is here made, as silently and reverently 
the faithful bow their heads to receive Christ's 
own blessing. As the light clouds of fragrant 
incense ascend to our God and King, the an- 
gels, too, are spreading before Him the sweet 
odors brought with them from heaven. Not a 
friend or father is blessing us, not a priest, but 
God Himself, from whom all blessings flow. 

How fitting that on Sunday, the first day of 
the week, we should seek the blessing of God! 
Those of the faithful who forego some pleasure 
or relaxation in order to attend Benediction — 



The Benediction Ineffable 173 

will they not take home with them the sweet- 
ness of God's blessing to lighten the burdens 
of the coming week and to make fruitful their 
endeavors ? 

Now I am asked, Is there any obligation to 
attend Benediction? Absolutely none. The 
blessing of the Saviour is given us unattended 
by commandment or precept. It is ours if we 
want it. But what must be the caliber of that 
man's religion who goes to church only when 
commanded under pain of mortal sin? Can 
our faith in the Real Presence be so weak and 
so anemic that we must needs be compelled to 
visit the house of God? 

O sinful, material world, where is thy love? 
Where is thy faith? Where is thy desire for 
the soul's salvation, that thou canst so stupidly 
ask if there is an obligation to attend Benedic- 
tion? 

The almighty God in heaven, before whom 
as Judge you will one day stand as culprit, 
deigns to shower upon you His personal bless- 
ing in order that your trial before His tribunal 



174 The Benediction Ine fable 

may be less severe. Take advantage of the 
glorious privilege. Go as often as possible to 
church when He is enthroned above the taber- 
nacle and is lifted up to bless you. The mem- 
ory of that sweet benediction will cling to you 
throughout the weet. It will accompany you 
to your home and to your work. God will be 
with you. 



CHAPTER XV 

THE WAY OF THE CROSS 

Its History. Maimer of Observance 

WITHOUT a doubt the Way of the Cross is 
a most acceptable devotion in the eyes 
of God. It is said that Our Blessed Lady daily 
visited the scenes of her Son's passion and 
death. Quite naturally, too, the pious Chris- 
tians who could do so made pilgrimages to Je- 
rusalem, to visit the places made sacred by the 
suffering Saviour. The Church could not do 
otherwise than encourage a devotion so fruitful 
and wholesome for the souls of men. Accord- 
ingly she granted numerous rich indulgences to 
those who visited the sacred scenes of Christ's 
passion, and meditated upon the sufferings of 
the Lord. However, very many Catholics were 
imable to go to Jerusalem, and when the Fran- 

176 



176 The Way of the Cross 

ciscan Fathers, in 1686, petitioned the Holy- 
Father, Pope Innocent XI, for permission to 
erect indulgenced stations of the cross in their 
churches, the request was granted. Subse- 
quently this privilege was extended to all Chris- 
tians, so that to-day there are very few churches 
or chapels without the stations of the cross. 
In our churches we gain the same rich indul- 
gences that were granted to the pilgrims who 
visited the actual scenes of the passion. 

Of course, in order to gain the indulgences 
one must be in the state of sanctifying grace. 
But even if we should be unfortunate enough 
to be in mortal sin, this should not deter us 
from making the stations. On the contrary, 
there is all the more reason to undertake the 
pious little pilgrimage. For no man can de- 
voutly meditate on the passion of Our Lord, 
portrayed as it is so vividly in the stations, and 
still desire to remain in sin. Indeed, as those 
scenes of suffering are reenacted before your 
eyes, the greatness of God's love is forcibly 
brought home to you. Your sins are no longer 



The Way of the Cros^ 177 

looked upon as defects of human nature, but 
they loom up before you in their true light, 
examples of monstrous ingratitude and selfish- 
ness. 

The fourteen stations of the cross represent 
the following episodes in that original way of 
the cross: (1) Christ condemned to death; 
(2) the cross is laid upon Him; (3) His first 
fall; (4) He meets His Blessed Mother; (5) 
Simon of Cyrene is made to bear the cross; 
(6) Christ's face is wiped by Veronica; (7) 
His second fall; (8) He meets the women of 
Jerusalem; (9) His third fall; (10) He is 
stripped of His garments; (11) His cruci- 
fixion; (12) His death on the cross; (13) His 
body is taken down from the cross; and (14) is 
laid in the tomb. 

The indulgences are not attached to the pic- 
tures, but to the crosses above the pictures. 
Consequently the pictures are not necessary, 
but serve to aid the Christian in meditating 
devoutly. Neither is it necessary to say any 
particular prayers at the various stations. But 



178 The Way of the Cross 

there should, if possible, be a separate medita- 
tion on every one of the fourteen scenes. 

We begin at the first station, try to picture 
to ourselves the scene it represents and its sig- 
nificance^ The lesson that it teaches may ap- 
ply to ourselves and may reveal to us the malice 
of some fault. Then we kneel down and say 
some prayer, for instance, the Our Father, 
Hail Mary, and Glory be to the Father, 
Every prayer-book contains prayers suitable 
for making the way of the cross. But no cer- 
tain form of prayer is prescribed. 

From the first station we go to the second, 
meditating again and praying, and thus from 
station to station until we have completed the 
entire course. Knowing that very rich indul- 
gences are attached to this devotion, we should 
previously strive to dispose ourselves properly 
by an act of perfect contrition and by making 
the intention to gain all the indulgences. 

Thus far we have presumed that the in- 
dividual is making the way of the cross alone. 
But during Lent, and sometimes during mis- 



The Way of the Cross 179 

sions, the priest, accompanied by two or four 
altar boys, goes from station to station, whilst 
the faithful remain in their pews. However, 
they gain the same indulgences, by devoutly 
following the meditation and prayer of the 
priest, that they would obtain if each and every 
one made the stations individually. 

Realizing that the sick, the aged, and many 
others who cannot go to church would be de- 
prived of one of the richest devotions of our 
religion, the Church, our benevolent mother, 
has provided also for these. A crucifix blessed 
for the purpose by a priest having the facul- 
ties is indulgenced just as are the stations of 
the cross. The conditions are that you hold 
the crucifix in your hand and say the Our 
Father, and Hail Mary fourteen times, then 
the Our Father, Hail Mary, and Glory be to 
the Father five times, then again once each 
for the Pope's intention. If one person holds 
the crucifix, others present may, by fulfilling 
the same conditions, gain the indulgences. 
What a boon this indulgenced crucifix is to 



180 The Way of the Cross 

Catholic prisoners, soldiers, mariners, and in- 
valids ! 

It is a very salutary practice to say the sta- 
tions of the cross frequently. No better prep- 
aration can be made for holy communion. In- 
deed, the fact that we know that the Church has 
enriched this devotion with richer indulgences 
than any other pious practice, demonstrates 
that it is considered one of the most beneficial 
for the soul. If only we could frequently lead 
the men and women of the world on the jour- 
ney of our Lord's sorrows, how much better 
they would be, and how much more happy and 
peaceful would be this world of ours! We 
Catholics, at least, ought often to be seen mak- 
ing the stations of the cross. There we are 
strengthened to withstand the temptations that 
daily assail us. There, too, we can repair the 
wrong that hourly is being done to the Sacred 
Heart of Jesus by the wholesale crimes of a 
material, unbelieving world. 



CHAPTER XVI 

A REMEDY FOR A SICK WORLD 

History of the Devotion to the Sacred 
Heart. Manner. Reward. 

THE world is sick. She suffers from a most 
serious malady, one that foreshadows 
death. And the nature of the disease? It is 
apostasy from Christ. He, the Saviour, who 
came to befriend the world, to bring to mankind 
the greatest gifts within the power of an omnip- 
otent Gk)d, has been banished from our public 
life. The nations have decreed that the name 
of Jesus has no place in pubhc records; that 
it should not be mentioned in covenants and 
treaties; and that, for all practical purposes, 
Christ might just as well be non-existent. 

Not only has God been driven out of our 
pubhc life, not only has He been banished from 

181 



182 A Remedy for a Sick World 

the schools, but He is refused entrance into 
the homes; yes, even the hearts of men are 
barred against Him. His religion has been 
dissected by the erring hands of human beings, 
and under the guise of Christianity rationalism, 
materialism and atheism have taken the place 
of the eternal truths. 

Truly the world is sick. Her sickness is no 
longer a secret. Countless symptoms, such as 
the restlessness of peoples, the absence of any 
hope for lasting peace, the hatred, jealousy, 
rivalry and greed of nations and individuals 
are but manifestations of the dread nature of 
the terrible malady. Is there a cure? There 
is one — the remedy offered by the Great 
Physician, Christ Himself. Many years ago 
He saw the unmistakable trend of society, and 
He proposed to the world the wonderful devo- 
tion to His Sacred Heart. 

We might truthfully say that the devotion 
to the Sacred Heart of Jesus is as old as the 
Church. For, beginning with the love of St. 
John for this Great Heart, we might trace 



A Remedy for a Sick World 183 

the devotion throughout the centuries. It 
must be admitted, however, that the great de- 
votees of the Sacred Heart who lived before 
the time of St. Margaret Mary Alacoque, 
such as St. Gertrude and St. Francis de Sales, 
never penetrated into the full meaning and 
wealth of this devotion. 

As the Lord usually chooses the most humble 
of His children as the instrimaents of His 
works, so also we find that He sought out the 
simple nun in the convent of Paray le Monial 
in France. This was about the middle of the 
seventeenth century. 

Now what is the object of our adoration in 
this devotion? Is it the heart itself, or is it 
the great love of Jesus? For answer, let me 
narrate to you the story of the first apparition 
of Our Lord to St. Margaret Mary. She 
had lived many years in the convent, when one 
day, as she was praying before the Blessed 
Sacrament, Our Lord appeared to her and al- 
lowed her to behold His Sacred Heart as it 
shone radiantly in His open breast. It was 



184 A Remedy for a Sick World 

completely surrounded by flames, as brilliant 
as the sun and as transparent as crystal. 
Around it was wound a crown of thorns ; while 
a cross surmounted the whole. Revealing the 
miracles and mysteries of His unbounded love. 
He addressed her as follows: "My heart is 
so full of love for mankind that it can no longer 
contain its flames of love. It must, through 
thy instrumentality, pour them forth and make 
them known to men, in order to enrich them 
with the treasures which it contains. I will 
make known to thee the wealth of these treas- 
ures; they are wholesome and sanctifying 
graces, which alone can rescue men from the 
abyss of ruin.'* 

It will be seen at once that the object of the 
devotion is not merely the great love of Jesus ; 
nor only the heart of flesh; but that it is the 
love and the heart that we adore: the love as 
contained in His great heart, and the heart as 
the symbol of that love. One might ask: Is 
the human heart of Jesus a worthy object of 
adoration, or do we incur the guilt of idolatry ? 



A Remedy for a Sick World 185 

Indeed this heart is worthy of adoration, and 
we may confidently adore it. For in Christ 
the humanity and divinity are so intimately 
united in the one person, that the heart of 
Jesus is, in truth, a divine heart, and thus a 
most worthy object of adoration. 

It would take us too far to recount here the 
many wondrous revelations made by Our Lord 
to St. Margaret Mary. Suffice it to say that 
He desired and demanded that this devotion 
be spread far and wide as the means of saving 
society from sin and apostasy. Throughout 
the many revelations there always recurs the 
bitter complaint of the ingratitude of mankind. 
And Our Saviour demands reparation for the 
many offenses against His Sacred Heart, for 
the coldness and indifference toward His 
Church, His sacraments, and, above all, the 
Holy Eucharist. Accordingly the devotion 
consists chiefly in acts of love and reparation 
to the Sacred Heart. The fact that from this 
devotion a great number of prayers and forms 
of adoration have arisen is proof sufficient that 



186 A Remedy for a Sick World 

it has found a hearty welcome in the Catholic 
world. We have the holy hour, acts of love, 
a scapular, a rosary of the Sacred Heart, a 
society for the Commumon of Reparation, the 
League of the Sacred Heart, litanies, novenas, 
and prayers without number. 

It will be apparent that no one is expected 
to join every association tliat honors the Divine 
Heart; neither must we strive to take part in 
all the forms of prayer. What appeals to the 
one, may not be suited to the individuality of 
the other. We should practice those devotions 
whereby we can best fulfill the wishes of Our 
Lord. 

Aside from the fact that the widespread de- 
votion to the living Heart of Jesus cannot but 
have a most wholesome effect upon the whole 
world and elevate the standards of morality, 
as well as bring God back into the hearts of 
men, this devotion carries with it such a wealth 
of promises as never before accompanied an 
act of adoration. There are principally twelve 
promises made by Our Lord to St. Margaret : 



A Remedy for a Sick World 187 

1. I will give them all the graces necessary 

for their station in life. 

2. I will give peace to their families. 

3. I will console them in all their sufferings. 

4. I will be their sure refuge in life, and 

especially at their death. 

5. I will pour abundant blessings over all 

their undertakings. 

6. Sinners will find in My Heart the source 

and the infinite sea of mercy. 

7. Careless souls will become zealous. 

8. Zealous souls will rapidly attain great 

perfection. 

9. I will bless the homes in which the pic- 

ture of My Sacred Heart is erected and 
venerated. 

10. To priests I will give the grace to move 

even the hardest hearts. 

11. The names of those who try to spread 

the devotion shall be inscribed in My 
Heart, and never be erased therefrom. 

12. (The so-called great promise.) In the 

overflowing mercy of My Heart I 



188 A Remedy for a Sick World 

promise thee that My all-powerful love 
will grant the grace of penitence at the 
end of life to all those who, on the first 
Fridays of nine cotisecutive months, re- 
ceive Holy Communion. They will 
not die without grace, nor without the 
sacraments, for in this last moment My 
Sacred Heart will be their sure refuge. 

What a wealth of grace and blessing is here 
promised to all who promote the devotion to 
the Sacred Heart! Can there still be a doubt 
whether or not you, dear reader, will become 
a most zealous apostle of this thoroughly 
Catholic practice? 

The things of earth are so small and trivial 
when compared to the things of God. Lack 
of time or lack of inclination must not keep us 
away from this splendid means of sanctifying 
ourselves and of promoting the well-being of 
the world about us. 

PRINTED BY BENZIGER BROTHERS, KETT YORK 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Jan. 2006 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 TTiomson Park Drive 
Cranberry Township PA 1606& 
(724) 779-2) )t 



